- Paul teaches, that the same creature which was made subject to vanity,
"shall be delivered from the bondage of corruption, into the glorious liberty
of the children of God." Rom. viii. 21. It is worthy of remark, that it is
the same "creature," or creation which was made subject to vanity, that is
to be delivered. Rev. Thomas White, in his sermons preached at Welbeck Chapel,
translates the passage thus : "For THE CREATION was made subject to vanity,
not willingly, but by reason of him who subjected it; in hope that THE CREATION
ITSELF also shall be delivered from the bondage of corruption, into the glorious
liberty of the sons of God." (Horne's Intro. II. 540.) Dr. Macknight decides,
that creature, in the passage, signifies, "every human creature," "all mankind."
Let us read the passage with such a rendering, as it undoubtedly gives it
its just sense. For every human creature was made subject to vanity, not willingly,
but by reason of him who had subjected the same in hope; because every human
creature shall be delivered from the bondage of corruption into the glorious
liberty of the sons of God.
- Paul teaches the eventual salvation of both Jews and Gentiles. "Blindness
in part is happened to Israel, until the fulness of the Gentiles be come in
; and so "ALL ISRAEL SHALL BE SAVED." Rom. Xi. 25, 26. The terms, Jews and
Gentiles, comprehend all mankind. Paul asserts the ultimate salvation of both
Jews and Gentiles, that is, all men. What serious man can pretend, that by
the fulness of the Gentiles he meant only a portion of them, and by all Israel,
he meant only a small part of Israel? Was it such a view, that led Paul to
exclaim, at the conclusion of his luminous argument on this subject, "O the
depth of the riches both of the wisdom and knowledge of God?" If God sought
to save the whole, and succeeded in saving only a fraction, was the depth
of his wisdom so surpassingly great? And remark what he says at the conclusion
of the 11th chapter. "For of him (God) and through him, and TO HIM are all
things," (Gr. ta panta) the universe ; as Dr. Whitby says, "For of him (as
the donor) and through him (as the director and providential orderer) and
to him (as the end) be all things." The argument is complete.
- Paul teaches, that whether living or dying we are the Lord's. "For none
of us liveth to himself, and no man dieth to himself. For whether we live
we live unto the Lord; and whether we die we die unto the Lord; whether we
live, therefore, or die, we are the Lord's." Rom. xiv. 7, 8. Does Paul here
mean to include all mankind? Does he here mean to assert, that all without
exception, are the Lord's? We can come to no other conclusion. He adds, "For
to this end Christ both died, and rose, and revived, that he might be Lord
both of the dead and living," verse 9. The terms "dead and living," evidently
signify all the human race. Of course, all the human race are Christ's for
ever.
- Paul saith, "As in Adam all die, even so in Christ shall all be made alive."
I Cor. xv. 22. "If any man be in Christ Jesus, he is a new creature." 2 Cor.
v. 17. Hence, if all shall be made alive in Christ, they shall all be new
creatures in the resurrection of the dead. Belsham says, "The apostle's language
is so clear and full with respect to the final happiness of those who are
thus raised, and that their resurrection to life will be ultimately a blessing,
that the generality of Christians have supposed, that he is here treating
of the resurrection of the virtuous only. But that is not the fact. He evidently
speaks of the restoration of the whole human race. All who die by Adam shall
be raised by Christ; otherwise the apostle's assertion would be untrue. The
case then would have been this, as in Adam all die, so in Christ shall a select
number, a small proportion, be made alive. But this is not the apostle's doctrine.
His expressions are equally universal in each clause. ALL die in Adam. The
same ALL, without any exception, without any restriction, shall by Christ
be restored to life, and ultimately to holiness and everlasting happiness."
- Death, the last enemy, shall be destroyed. 1 Cor. xv. 26. If death be the
last enemy, and if that shall be destroyed, there will be no enemies to the
happiness of man remaining after the resurrection.
- Paul, in his account of the resurrection, does not admit of the existence
of sin in the immortal state. "So also is the resurrection of the dead. It
is sown in corruption, it is raised incorruption ; ***** it is raised in glory.
***** it is raised in power; ***** it is raised a spiritual body." 1 Cor.
xv. 42-44. When the apostle cries out triumphantly, "O death ! where is thy
sting?" he certainly means, that sin was absent, for "the sting of death is
sin."
- Paul saith, "that God was in Christ, reconciling the world unto himself,
not imputing their trespasses unto them." 2 Cor. v. 19. It is not said, that
God was in Christ reconciling himself to the world, for he was never unreconciled
to the world ; but God was in Christ reconciling the world to himself. By
"the world" in this place is undoubtedly intended all for whom Christ died.
God was engaged in this work ; he had appointed the means for its accomplishment
; and we believe, under his wise direction, it will be done.
- Paul saith to the Galatians, "There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female; for ye are all one
in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs
according to the promise." Gal. iii. 28, 29. According to what promise? Answer.
According to the promise of God to Abraham, that in him, and his seed [Christ],
all the nations, kindreds and families of the earth shall be blessed. In Christ,
therefore, none of the distinctions are known of which Paul there speaks.
"Ye are all one in Christ Jesus." That point being settled, he adds, "and
if ye be Christ's [as he had proved] then are ye Abraham's seed, [that is,
not by lineal descent, but spiritually], and heirs according to the promise."
- He saith, that to Jesus was given "a name which is above every name, that
at the name of Jesus every knee should bow, of things in heaven, and things
in earth, and things under the earth; and that every tongue should confess
that Jesus Christ is Lord, to the glory of God the Father." Philip. ii. 9-11.
Professor Stuart, of Andover, says, in his "Letters to Dr. Channing," "Things
in heaven, earth, and under the earth, is a common periphrasis of the Hebrew
and New Testament writers, for the universe. What can be meant by things in
heaven, that is, beings in heaven, bowing the knee to Jesus, if spiritual
worship be not meant?" So much from Professor Stuart. Now if the universe
[that is, all men without exception] are to render spiritual and divine worship
to Christ, will they not all be holy and happy ?
- The foregoing reason is confirmed by the fact, that "if we confess with
the mouth the Lord Jesus, and believe in the heart that God hath raised him
from the dead, we shall be saved." Rom. x. 9.
Home
| Audio
Messages | Bible Matters | Blog | Books & Booklet | DewMagazine
| E-Sword Modules | FAQ |Graphics and Cartoons
Holy Spirit | Inspirationals | Lists | Mailable Order Form | Message Board | New
Books & Articles
Reviews:
Books, Bibles, Software | Quick Find | Scholar's
Corner | Search
| Subscribe to Newsletters
Testimonials | Topical
Index | Tracts
| Support
Tentmaker | Online Video | Wisdom Quotes
Tentmaker
118 Walnut
Hermann,MO 65041
© 2008 Tentmaker Ministries . All rights reserved.
