| The Christian Life | December 1940 |
The Mystery of God
“The mystery which hath been hid from ages and from generations, but now is made manifest to His saints: to whom God would make known what is the riches of the, glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.”—Colossians 1:26,27
THE standard set for those who are to become members of the divine family is expressed in many ways. For example, “Whom He did foreknow, He also did predestinate to be conformed to the image of His Son.” Again, It pleased God “in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings:”—Rom. 8:29; Heb. 2:10
The full appreciation of this doctrine indicates that it constitutes the fellowship (Greek, partnership) of the mystery of God, and Paul says this mystery is “Christ in you the hope of glory.”
Writing to the Galatians Paul said: “My little children, of whom I travail in birth again until Christ be formed in you.” (Gal. 4:19) This impresses us with the importance of the likeness or image we are to bear. As we grow in the knowledge of God, we realize more and more the stupendous work to be accomplished for the human family, and the church’s part therein and, therefore, the absolute necessity for the bride to be in the image and likeness of her Lord and Head. That she must have His spirit or mind is clearly taught in the New Testament and supported by the pictures and types of the Old Testament. While we agree that doctrines should not be established on the basis of types, yet if the doctrines are clearly taught in the Scriptures we may expect to find them corroborated by the types and shadows of the better things to come.—I Cor. 10:11
It seems strange, in view of the fact that Jesus specifically told His disciples (Matt. 13:10,11; Luke 8;10) that He spoke in parables and dark sayings to hide the mystery of the Kingdom, that some of the Lord’s people should expect the greatest of all mysteries—the call and development of the church—to be so clearly stated that anyone could read and understand it.
The prophets inquired and searched diligently to find out about it, but failed to discern the secret concerning the “sufferings of Christ and the glory that should follow.” It was revealed that “not unto themselves, but unto us they did minister the things, which are now reported [revealed] unto you by them that have preached the gospel unto you with the Holy Spirit.” (I Pet. 1:11,12) As the apostle suggests, we ask, Who knoweth the mind of. God save he that hath the spirit of God? (I Cor. 2:11) Hundreds of Scriptures teach the oneness of the Christ. Note the similarity; of Peter’s words in the foregoing and the report of Jesus’ sermon given to the disciples on their way to Emmaus, in which He spoke of His sufferings and the glory that should follow. Evidently these are the same sufferings, bringing the same results in the case of Jesus, our Captain or Head, as the “grace” that Peter said had come to the saints he was addressing.—Luke 24:26
The claim is made that these sufferings refer only to our fiery trials but Jesus’ words to the disciples, who asked to sit on either side of Him in the Kingdom, prove that it was both the cup of suffering and the baptism of death in which they would share; and that the reward would be in the Father’s hand. That this is more than just a matter of suffering is shown in Hebrews 11, where Paul describes the fiery trials of the holy men of old, with the explanation that “these all died in faith not having received the promises, God having provided some better thing for us [the high calling in Christ], that they without us should not be made perfect.” (Heb. 11:13,40) These had diligently sought the time of this “grace” but it was not revealed to them.
Note, too, the appeal of the apostle in the opening verses of the 12th chapter of Hebrews. In the second verse the word “author” is rendered “beginner” in the margin. Yes, He was the Beginner, the Captain, the Firstborn among “many brethren” who were to be His joint-sufferers as well as joint-heirs. All the Scriptures that refer to our share in the sufferings of Christ suggest the thought of inclusion—“if we be dead with Him,” (II Tim. 2:11) “baptized into His death” (Rom. 6:3), not added to His death, etc., etc. It is not suffering for Christ, or on account of Christ, but with Christ, as members in particular of His body. We are planted together in the likeness of His death (a sacrificial death) that we might share in the likeness of His (glorious) resurrection. If we be dead with Him we shall also live with Him. If we suffer with Him (outside the camp) we shall also reign with Him.—II Tim. 2:11,12
Then there are the many statements concerning the oneness of the Christ. For example, “I am the Vine [the stock or Greek, ceiling support] ye are the branches” (John 15:5); Christ is the Head over the church, His body; the Gentiles are “fellow-heirs, and of the same body … in Christ by the Gospel.” (Eph. 3:6,9) There is also the “fellowship [Greek, partnership] of the mystery which from the beginning of the world hath been hid in God.” Read also Ephesians 5:26-33. Note verse 30, which speaks of the members of His body. Verse 31 says, “they … shall be one flesh,” and verse 32, “this is a great mystery: but I speak concerning Christ and the Church.”
If Jesus is the world’s sin offering, and, as illustrated by these Scriptures, our relationship to Him is so intimate and near, how can it be said that we are not a part of the world’s sin offering? The fact that we are counted members of His body, and are planted together in the likeness of His death, implies more than suffering merely as a test of faith. Paul does not claim that the church provides the world’s sin offering, but that we are baptized into the death of Christ which is the world’s sin offering. Through Christ our sacrificial death is made “holy, acceptable to God”—“accepted in the Beloved.”—Rom. 12:1; Eph. 1:6
Again, in I Corinthians 10:16,17, Paul definitely asserts his belief that the church is a part of the world’s sin offering: “The cup of blessing which we bless, is it not the communion [Greek, the sharing, partnership, fellowship] of the blood of Christ? The bread which we break, is it not the communion [fellowship] of the body of Christ?” So that there can be no misunderstanding, he adds: “For we being many are one bread, and one body: for we are all partakers of that one bread.” Here we have the picture of one loaf of bread (Christ) into which 144,000 grains of wheat have been included. They have all lost their identity; they have no head of their own—Christ is all in all. Nevertheless, by the Father’s own arrangement, this is to be the bread of life for the whole world of mankind.
Paul’s statement in I Corinthians 15:29 is very much to the point. Here he speaks of the church’s death-baptism as being a baptism for the dead. Some argue that the apostle does not explain what he means by this expression, hence that we do not have the right to interpret it. But Paul does explain what he means. This expression is part of his argument that there shall be a resurrection of the dead. If the dead are not to be raised, then there is no use in being baptized for the dead. This indicates that the church’s dying with Christ bears a definite relationship to the great work of restoring a lost world to life.
The apostle further pointed out that he was dying daily in defense of the truth; and that the evidence of this was in the fact that they, the Corinthians, were rejoicing in the truth as a result of his ministry. Note the eloquence of his defense: “I protest by your rejoicing, … I die daily.” Yes, it was by the laying down of his life daily in the service of the truth and the brethren that they had been brought out of darkness into God’s marvelous light.
His argument is plain, namely, that if all the faithful are baptized for the dead, then we have the assurance that the dead shall be raised. But, if the dead are not to be raised, then our baptism is in vain. Paul then adds: “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for tomorrow we die.” Following this is a warning which we should all observe carefully. He says: “Be not deceived: evil communications corrupt good manners.”
THE TYPES
The Scriptures tell us that the Tabernacle arrangements were types and shadows of “better sacrifices [plural].” (Heb. 9:23) Remember. also, that when the types were given and the records made, it was all done under pain of death to insure the accuracy of every detail: “for, See, saith He, that thou make all things according to the pattern sheaved to thee in the mount.” (Heb. 8:5) In this record, therefore, anything not stated should also be ignored by us.
The claim is made that both the bullock and the Lord’s goat represent Jesus. If that be true, we would ask, Why the duplication? for both the bullock and the goat were treated exactly the same. Did Jesus die twice or present His blood twice? Which experiences in our Lord’s life were depicted by the bullock and which by the goat?
In Leviticus 16:3 we read, “Thus shall Aaron come into the holy place [court]: with a young bullock for a sin offering, and a ram for a burnt offering.” Verse 5 says, “And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.” Then in the sixth verse we read, “And Aaron shall offer his bullock of the sin offering.” Note that it does not explain where this animal came from. Why? Because the antitypical bullock was divinely provided. He was “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) He was not a child of “wrath.” He did not come from the antitypical “congregation of Israel.” “God sent not His Son into the world to condemn the world.” “God so loved the world, that He gave His only begotten Son,” who “was made a little lower than the angels for the suffering of death.”—John 3:16,17; 10:36; Heb. 2:9
Compare now the statement concerning the two goats: “And he shall take of the congregation of the children of Israel two kids of the goats.” There can be no doubt that these goats represent all who answer the call and make a consecration to be dead with Him. We must admit that we were children of wrath even as others—taken from the congregation, the world. Not so the bullock. It was Aaron’s bullock (his offering). “The bread that I will give is My flesh, which I will give for the life of the world.” (John 6:51) Thus we are protected by these very accurate types.
The claim is also made that the two goats represent Jesus. If this be true, why were they brought to the door of the congregation and lots cast upon them to decide which was to be the Lord’s goat, and which the scapegoat? The casting of lots shows indecision—that no predetermined course had been arranged for either of these goats. This is not true of Jesus for He was “the Lamb slain from the foundation of the world.” (Rev. 13:8; I Pet. 1:19,20) Nor can any event in our Lord’s life, or the purpose for which He came into the world, be logically illustrated by this casting of lots. There never was any doubt about the outcome of His work or ministry. We must look elsewhere for the solution.
The church is being “called out of the world.” “Many are called but few chosen.” Some will be “faithful unto death” and some will draw back. Some will be more than overcomers, and some will be saved “so as by fire.” Some follow in His footsteps and are cleansed and developed through great tribulation. This is in harmony with the point taught by the casting of lots, and the subsequent experience of the two goats. The church is not predestinated as individuals but a standard has been determined. The faithful are represented in the Lord’s goat. Those who must be forced to fulfill their consecration (led by the hand of a fit man) are represented in the scapegoat. The casting of lots shows that God does not coerce or direct the outcome of the consecration of the classes typed by the goats. The decision rests with each one of us, according to our faithfulness.
THE RAMS OF BURNT OFFERINGS
The lesson taught by the rams for the burnt offerings is also important. It is generally acknowledged that the burnt offerings signified the divine acceptance of the previous sacrifice. With this thought in mind we note that Aaron brought in one ram with the bullock and only one ram with the two goats. What does this prove? It shows that the two goats represented only one offering. “Ye are called in one hope of your calling.” (Eph. 4:4) There is not a call to the great company and also a call to be of the little flock. The one ram was to demonstrate the acceptableness of the one that “obtaineth the prize.”
Another impressive fact is that both rams were held until both the sin-offerings (bullock and goat) were complete and the scapegoat had been sent away and Aaron had put on the garments of glory and beauty. This, to our way of thinking, is the most positive proof that divine acceptance of the sacrifices of the Gospel age will not be made known or recognized until the work is complete in the fullest sense—both sacrifices of bullock and goat completed.
Note also that both rams were offered at the same time, showing that the previous sin-offerings were now accepted as one sacrifice, being approved as such.
TYPES DIVINELY INTERPRETED
Turning to the Book of Hebrews (9:8) we learn that “the way into the holiest of all [the high calling] was not yet made manifest [opened or revealed], while as the first tabernacle was yet standing.” This is another way of saying that Christ made an end of the law, and brought “life and immortality to light through the Gospel.” In verse 23 of this chapter we learn that better “sacrifices” (plural) than those offered under the law would be required to really cleanse the people. Thus the apostle verifies Peter’s statement (I Pet. 1:10,12) that holy men of old, though they searched diligently, were not privileged to understand the mystery of Christ, because this grace was not for their day. In Hebrews 3:1 and 4:14 the church is positively identified as a part of the royal priesthood; Jesus being the High Priest of our profession, or order.
CAMP, COURT, MOST HOLY
Hebrews 13:12,13, shows that Jesus “suffered without the gate.” This is shown to be in order that He might “sanctify the people.” The apostle then adds: “Let us go forth therefore unto Him without the camp, bearing His reproach.” Jesus bore this reproach for Adam and his race. If, therefore we go unto Him—die with Him—we share His sufferings for the same cause. The apostle’s language leaves no doubt about the church being identified in the suffering that was illustrated in the burning of the animals without the camp on the typical day of atonement. In Hebrews 13:10,11, the apostle identifies the church with the altar in the court, saying, “We have an altar, whereof they have no right to eat which serve the tabernacle.” This is the sin-offering altar in the court. Bodies of animals whose blood was taken into the most holy for sin, were burned outside the camp, and the priests were not permitted to eat such sacrifices. (Lev. 6:30) The priests could eat parts of other sacrifices offered at this altar, but not those offered on the day of atonement.
This, then, is the altar of which we are a part. Paul doesn’t say that we eat of a sacrifice which the typical priests were not permitted to eat. No, the lesson is that the altar of our sacrifice is the sin-offering altar, hence that we must—as was represented in the sin-offering animals—join Jesus outside the camp and be consumed with Him. The sequence of the apostle’s lesson is revealed in the conjunction “for.” The altar of our sacrifice being the sin-offering altar, it is “for” this reason that we partake in the sufferings of The Christ without the camp.
Keeping in mind that the burning of incense represents the devotion and “prayers of saints,” it is clear that the apostle in Hebrews 13:15 completes the lesson of our share in the antitypical atonement-day sacrifices by saying, “By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name.” The type of this sacrifice of praise to God was in the priest offering incense on the golden altar in the holy. This was done while the bodies of the beasts were burning without the camp, and while the fat was being consumed on the brazen altar in the court. The blood was finally taken into the most holy and sprinkled upon the mercy seat. Paul identifies the church as sharing in all of these experiences.
In Hebrews 10:19-22 the apostle points out that because we have our bodies washed with pure water, we can come boldly into the “holiest by the blood of Jesus, by a new and living way.” This is undoubtedly an allusion to the typical significance of the laver in the court, where only the priest was permitted to wash. This inspired application of the type, therefore, clearly puts the church in the position of participating in the sacrifices represented in the type, and not merely receiving the benefit of them, as some try to claim.
True, the sacrifice of the antitypical goat must follow the sacrifice of the antitypical bullock else it would not be acceptable. But we have the assurance that through the blood of Christ the church’s sacrifice is acceptable to God. If Christ’s blood will not accomplish this, then it is not efficacious to cover sin.
The foregoing passages of Scripture form the most conclusive proof that we have not assumed something unauthorized by God’s Word. The identification is complete, showing our part in the sufferings without the camp; our part in the altar from which the sacrifices were not eaten; our privilege of offering antitypical incense in the holy; and our privilege of entering into the most holy. As it was only the high priest that entered into the most holy, it is clear that the church, as new creatures, are represented in Him, and, therefore, participating in the sacrificial work. Yes, we are “planted together in the likeness of His death.”—Rom. 6:5
HOLY LIVING, PLUS SACRIFICE
The standard of the law was “Love thy neighbor as thyself.” But the standard of the Christian is “Love, as I have loved you.” Jesus loved us more than He loved Himself. His was a self-sacrificing love, which caused Him to lay down His life for us while we were yet sinners. From this we must conclude that partaking with Christ in the “mystery” implies much more than living a righteous life. In addition to this, the church is called to sacrifice. We must have the spirit and mind of Christ our Head. If we do, we will love even those who abuse us, and will be glad to lay down our lives for their blessing.
Such love will lead to tireless activity in the service of the truth and the brethren. It will control our every thought, word and act. It will make us realize that we are merely stewards of what we possess, and that nothing but the highest degree of faithfulness to our stewardship will gain for us an inheritance with the saints in light. Unless the knowledge of these things prompts this spirit of Christ in us, we have received the grace of God in vain.
In conclusion, then, we see the mystery is that by God’s own design, we are included in Christ—“His [God’s] workmanship, created in Christ Jesus.” (Eph. 2:10) This union with Christ is a very real thing. If our Head is the world’s sin-offering and we are included in Him, how can we avoid being a part of the world’s sin offering? The apostle enjoins: “Husbands, love your wives, wives, submit yourselves unto your own husbands as unto the Lord. I speak concerning Christ and the church.” (Eph. 5:22-33) The husband goes to work every day and earns the living—his wife does not provide it. He brings it home and because of her faithfulness he shares it with her; then they join in administering the living he has provided for the benefit of the entire family. Similarly, we have nothing to do with providing the ransom price. No, our espoused, our Head, the Lord Jesus, provided the ransom price. But if we are faithful unto death and make our calling and election sure as members of His body, His bride, His wife, we will be accorded the privilege of administering the benefits of His ransom sacrifice for the blessing of all the families of the earth. “Know ye not that so many of us as were [margin, ‘are’] baptized into Jesus Christ, were [margin, ‘are’] baptized into His death?”—Rom. 6:3
“And saviors shall come up on mount Zion to judge the mount of Esau; and the Kingdom shall be the Lord’s.” (Obadiah 21) “Let this mind be in you which was in Christ Jesus.” (Phil. 2:5) Yes, only if we have the mind of the Savior, willing as He was to die for the truth and its service, can we hope to go upon mount Zion and reign with our glorious Head.