16 - Salvation: What the Instrumentality? What the Link?

B.W. Newton The "Patmos" Series No. 16 Salvation: What the Instrumentality?

What the Link? The special subject of this passage is “the instrumental means” by which persons who believe are brought into connection with all the blessing that is in Christ. It may seem a simple question to those who have believed; to those who understand what the Gospel is; yet there is scarcely an hour in the Church’s history, when one of the great efforts of Satan has not been in some way to obscure the special link by which the soul becomes connected with the salvation that is in Christ.

1 Corinthians 1:17, will of itself suggest one of the great condemning sins of Christendom, for it has, as it were, reversed these Words! It has virtually said that Christ has sent His ministers to baptize, not to preach the Gospel! What question can there be of deeper moment than whether, in sending persons as St. Paul was sent, to turn men from darkness to light, the instrumentality that God appointed to be used were the simple announcement of the Gospel, or, something else?

Now, Christendom has said it was something else; viz., ritual ordinances; and those ordinances wrongly applied, and often by unconverted hands! And if the heart be free from that error, is it ready to break every link that binds to it? Only think of the results of that error! How many are caused to believe that they are connected with Christ according to God’s appointment when they are not at all; and they live imagining they are Christians and they die imagining they are Christians, when really they have no connection with His salvation and have never been viewed by God in Christ, but seen in separation from Him! When we meditate on the enormity of this sin, and the consequences of placing ritual ordinances where God has placed the simple testimony of His Word, we see the artfulness of this present hour, and how easily persons may connect themselves with this sin and its consequences

Few texts are more important than 1 Corinthians 1:17. Of course, St. Paul did baptize. He did not mean to depreciate the importance of baptism in the proper place; but, as one sent on the mission to save others’ souls, he was “not sent to baptize but to preach the gospel.”

Now, though there may be many who are delivered entirely from this error, yet not infrequently, many who do understand that there is no salvation except through faith in Christ have a very dim apprehension of what preaching the Gospel is. Perhaps you have known Christians who speak much of Christ being the alone salvation; of the uselessness of anything but faith in Him; and yet you find them doubtful and hesitating as to their own state and why? Because they have questioned as to their title to look to Christ: they have said “Am I one of the privileged elect number who have a title to say they have an interest in this salvation?” and then, in order to decide that, they have looked in themselves to find there certain evidences of their own election and if so, they have grounded a title to look to Christ upon them! That is the state of many hearts that clearly see salvation to be only in Christ! But suppose the evidences in their heart become dim: suppose circumstances obscure them, and they are not able to find there sufficient evidence to satisfy their own conscience, what then? They think they have no title to look to Christ; they think Christ is not intended for them and they begin to despair; and not a few have gone on despairing even to the day of their death! Now what is the error in their case? They do not understand what the message of the Gospel is! They understand that salvation is “in Christ”; they know that salvation is reached only through “faith in Christ,” but they do not see another thing, viz., that God comes forth bearing and sending a message to them! It is the relation of God in the ministry of reconciliation that they do not apprehend. They do not see that God is employed in sending a message about Christ, not to the elect as elect, but to sinners as sinners! It is that particular aspect of God that their souls do nor apprehend.

Suppose, e.g., the Brazen Serpent had been set in the midst of Israel but that Moses had not been sent to bid Israel because they were bitten to look unto it: suppose there had been no such ministration and Moses had not addressed each individually, would they not all have died? And suppose they had looked for evidence of healing first, to see if they had a title to look at the Brazen Serpent, they would never have looked at all! They found their “title” in the message that was sent to them; a message sent to them, not as healed persons, but as bitten persons, because of the fact of the poison being in their veins.

Now, is not that the ground on which a lost child of Adam receives a message from God bidding him look to Christ; authorizing him to look; commanding him to look; you may use what words you please; but it is a command sent from God, not to fallen angels, but to the lost children of Adam. As such, to look to this salvation that God has been pleased to set in Christ. Therefore, we have to seek in ourselves a proof of being that, (and I suppose we shall not have to seek long); then we are the persons bidden to look. Now, unless the soul sees this, it will never have before it the full ground of assurance and hope, and there will he great opportunity for Satan to harass the soul; to take it away from the simplicity of its confidence in Christ.

And, again, there are many who restrict all the disposition of God’s heart to seeking and saving only “the elect.” Now, this is most untrue, and I consider it a very sad and fearful condition of heart: and though I would not deny that a person who feels so may, through God’s mercy, be numbered among the saved; yet there is great lack of apprehension of the love and grace of God, and sometimes causes agony on the death bed. So there is nothing I should more shrink from than this denial of the Gospel being preached to sinners as such. And if it be not baptism by which the soul is brought to God and by which it is regenerated, what is it? Some, who have taught that it is baptism, object to what they call the evangelical ministry of those who, they say, “speak and preach, and write as if there were no ‘means’ which the Church of God would employ so as to effect the regeneration of souls.” Those who bring this charge say, “we have an instrumentality that we can use towards souls, viz., ‘baptism’; but you have no instrumentality at all! You go forth into the world and tell persons they must be regenerate, but you do not help them to it; you do not tell them of the means by which that change can be effected, so that, when you speak of regeneration and the necessity of it, it is like mocking them. You tell them there is a gulf to be passed, but you do not help them over it!”

Now I fear, in many respects, that is a just charge against evangelical Christians. They have not been careful to consider that God has placed in their hands a certain instrumentality by which regeneration is to be effected; which the Holy Ghost does use, so as by means of it to effect regeneration. Now what is that instrumentality that He has placed in the hands of the Church, in the hands, too, of every individual Christian— what is it? Christ As The Brazen Serpent! It is by presenting that through our words to the soul, that we put before it the instrument of regeneration. It is by means of that, that regeneration is effected for when the soul through the Spirit is opened to look at the object thus presented—and our lips ought to be the means of presenting it—it is instantly regenerate; as it looks; the moment it looks; and by means of its looking! God does not act by His Spirit apart from any object, but there is a “means,” and that “means” is “Christ as the Brazen Serpent,” Not Baptism. So, in reply to that charge, I say “Yea, we have an instrument; not Baptism indeed, but ‘the Word which we preach.’” God has put that Word on our lips, and that Word directs to Jesus on the cross: we speak of Him in death to sinners, and present Him as the Object of faith; and when the soul looks in feeble faith it is “quickened.”

It is of great importance to remember this, and not say in dealing with souls, that we have to wait God’s time. We are not to “wait,” but to present the Brazen Serpent, and then leave the result to God. Of course it may be rejected; it may be spurned; it may be turned from; we know that will happen but we know that when anyone does look, then new life is received. The power of the spirit of God uses this testimony, which testimony directs the heart to an external object—for Faith is always objective; it looks away to something external to itself—and when that is effected, then the quickening power of the Spirit of God has brought that soul to Christ and into all the blessed endowment of the riches of Christ: brought it into it the moment it believes, and through the Word of the Gospel. So what a mercy is this “ foolishness of preaching!” It may seem simple, yet it is often forgotten by believers; but, I say “what a mercy is this foolishness of preaching!” God operates by it. God gathers His people through it. Silently, day by day. He causes some souls to look to Christ. It may be feebly, but the moment they “look” He puts on them all the prefectness of Christ! That is the “link.” Persons often see the perfectness of Christ and their own sinfulness, but do not see clearly what the “link” is that connects them with it all; and if so their comfort must be marred. I may be in a tempest-tossed bark, and conscious that the anchor is firm; but if I mistrust the links of the chain that connect me with it, all my knowledge of the security of the anchor would not give me confidence. How important, therefore, that our souls should see now it is that God brings us into connection with Christ; viz., that God proposes Him and the soul casts itself upon Him. That is “faith”” and that “faith” connects with Christ. That is the “link” and that “link” holds for ever.

Now, the Apostle says, “The preaching of Christ crucified is unto the Jews a stumbling block, and to the Greeks foolishness.” Two classes; Jews and Greeks.

“Greek” as I have often said, is the great denominative name of Gentilism—embodying all the wickedness of Gentilism:—but, at the same time embodying everything that is intellectual and otherwise great in Gentilism—the “Greek” always standing at the head of the class of Gentilism. So it was in past days; so it will be in the hour when Antichrist arises; therefore, always remember a certain fearfulness is connected with the name of “Greek.” The Greeks, the Apostle says, “seek after wisdom.” They are not satisfied with anything but what is according to the wisdom of this world: and with that in preaching, we have nothing to do. The Jews on the other hand, are not content except with some great outward sign; therefore, they will welcome Antichrist when he brings that great one of “fire out of heaven!” (Revelation 13:13).

Now, says the Apostle, “We seek in our ministry to meet neither of these conditions of heart. If persons seek that which is intellectually great and which satisfies their desires after wisdom, they will not find it in the ministration of the Cross: and, on the other hand, if they are seeking great and marvelous effects in outward signs and wonders, “they will not see that either!” A person comes into a room; hears the Gospel spoken; believes; and goes out translated into the Kingdom of God’s dear Son—made glorious and excellent and perfect in God’s sight—all the inheritance of glory being given to him! But all this is unseen: it is a hidden thing, as the lamp in the pitcher of Gideon. It lay hidden till, at the midnight hour the earthen pitcher was broken, and then it was seen; but, as far as outward appearance went, it was nothing more than an earthen vessel!

So, when a person believes there is no outward sign. Angels see it; the eye of faith is able to recognize the change; but I am speaking of that which is addressed to the outward eye—that which men recognize—and they see nothing but a person burdened with sin and most unworthy; worthy of being despised: and though the moral symptoms are changed, men do not care for that; as far as the outward appearance goes he remains as before, and they say, “It is a strange thing you ask me to believe that that person is changed; translated into the Kingdom of God’s Son;” and they look for a sign. But, says the Apostle, God will not depart from the nature of His instrumentality to please either the Jew or the Greek; it must be, as it is called here, “the foolishness of God;” meaning really the “foolish thing of God” speaking of the instrumentality used, (1 Corinthians 1:21). In human estimate it is a most weak and foolish instrument: it has all the characteristics of weakness in it; for it is simply a “message,” and the more simply a message be delivered the better.

If you were sent by a Sovereign to catty a message someone, you would wish to convey it in as simple and intelligible a form as you could, and not wrap it up in words lest you should obscure it. Your effort would be to simplify it as much as possible, so that it might come as a “message.” It is nothing to be reasoned about; all that is requisite to know is, whether this message is really from the person from whom it purports to come; and the moment that is certified, it has only to be delivered as simply as you can. Here then is no opportunity for “wisdom of words.” It has simply the form of a message. You cannot suppose that Moses’ began to “reason” when he told Israel to look at the Brazen Serpent. There could be nothing more simple than the message he had to bear, and be took care to bear it simply. It is a great thing to remember this. We do “speak wisdom,” says the Apostle, “among them that are perfect,” i.e., matured in faith: and then, not the wisdom of words, but certain things that do deserve to be deemed “wisdom” among them. But here it is the simple testimony to what the great Sacrifice is to all those who believe, and this testimony conveyed by feeble lips; so that to those who hear, it seems only “words.” Faith sees indeed in those words the “arm of the Lord,” because when those words are used and the soul believes in Jesus, they are “the power of God unto salvation;” but still they are only words—a feeble instrumentality. . . . .and therefore called the “foolishness of preaching” or “the weak thing of God!” These three expressions are used to it. “The weak thing of God;” “the foolish thing of God;” “the foolishness of preaching.” That is the place which the Gospel is to occupy to the end.

Now the Apostle says it is not generally received; and by very few among the great and noble (1 Corinthians 1:26-27), for God has been pleased to “choose the foolish things of the world.” So that where worldly wisdom is, there so far, is a great barrier! It may be broken down, but still it is a barrier, a hindrance.

Again, what name is given to those who are brought to receive this message? “The called.” That is a thought to which the soul reverts after it has believed; and it is a word only to be meditated on by those who have believed. But surely, when any heart is able to say it has believed, it is no immaterial thing to consider whether it has believed in virtue of a special calling of God, or whether by the exercise of anything that attaches to itself. Few believers I suppose wish to reverse those words that the Lord Jesus spoke over the head of Peter. “Blessed art thou Simon Bar-Jonah, for flesh and blood hath not revealed it to thee, but My Father which is in heaven.” It is the act of the Father to reveal this salvation which is in Christ as the Brazen Serpent: for simple as it is, yet that “foolishness of preaching” is sure to be rejected unless God by a special act of grace open the heart. That person then is effectually “called,” and to such only is “Christ the power of God and the wisdom of God.”

God has placed in Christ all power to bring believers not only from their sins but into Glory. Is not power needed for that? Well, all that power is put in Christ, to work on and on till it brings believers into Glory! And is there no need of “wisdom” on the part of God to accomplish His purposes for those who are brought to Christ? It is said (1 Corinthians 1:30-31) Christ is made to us “wisdom from God:” that is the right translation. It is not “Christ is made wisdom, and righteousness, and sanctification, and redemption:” but the statement is this, that “Christ is made to us wisdom from God,” i.e., in contrast to what the Greeks were boasting in. The Apostle says we do not wish to be without wisdom; wisdom is needful; but we boast not in any wisdom that springs from men or from the world or from ourselves in any way. What we look to is, “wisdom from God” acting on our behalf. We wish the wisdom to be in Him and from Him, and to be applied on our behalf in and through Christ. “He is made unto us wisdom from God. And then he defines what this is: viz., “both righteousness and sanctification as well as redemption;” as much as to say, that if we were looking from above with all the intelligence of God on our condition as sinners, we should say “wisdom teaches us that we need these things. We need righteousness, sanctification and redemption and unless wisdom is put forth by someone in order to provide us with these, we are without blessing for ever.”

Now, the Apostle says, “God has made Christ to be these to us!” First, “righteousness.” If ever we are to enter into God’s presence for blessing He could not receive us except as righteous. Suppose He were simply to say, “ I will forgive you; I will not take vengeance on your iniquities.” Suppose He had said to Adam, “I will not indeed follow thee with My wrath, but still, I cannot consider thee as righteous and cannot receive thee into My presence as righteous;” how then would any believer rejoice? He might be thankful that he would not be consumed with wrath, but he would feel far distant from the blessing that he has now received through Christ: for God not only forgives their corruption through Christ; not only looks on believers as forgiven ones, but as persons whom He esteems and regards as righteous! That is a very different thought, and consequently there is no aspect in which the Sacrifice of Christ can be placed, in which this thought of “imputation” or “reckoning of righteousness” is not involved. For, while one part of the sacrificial ceremony was, that the blow should he received which caused death—the stroke of vengeance was always connected with the sacrifice—yet, the other part was, that the sacrifice ascended as a “sweet smelling savour;” that “sweet smelling savour” being attributed to the person who came under the sacrifice; and these two thoughts could not be separated from the great Sacrifice that has been offered. Could John and Peter and Mary standing around the Cross help seeing these two things? First, the Holy One smitten. That they saw most distinctly: “My God, My God, why hast Thou forsaken Me?” when “it pleased Jehovah to bruise Him.” They saw He was smitten, but could they for a moment divest their minds of the apprehension of Who the smitten Person was? Had they not always known Him as the Son of the Father, as well as His excellency in the Father’s sight even though He was smitten?” So not only was the Sin-bearer seen on the Cross, but the Righteous One also, Whose excellency was offered to God; consequently, if the value of the Cross is attributed to believers, both these things come concurrently. They are inseparable, because the “Righteous One” and the “sinner’s Substitute” are the same Person! An attack has been made in latter days on the doctrine of “imputed righteousness”—I see it increasing all around—but you cannot teach the right doctrine of the Cross without it, and therefore, I regard it as a subtle means of undermining the testimony to the Cross of Christ! I need not refer to more direct statements of Scripture, than e.g., the distinctive words which Israel when converted will use, “The Lord our righteousness:” and again “As by the disobedience of one many were made sinners, so by the obedience of One shall many be constituted righteous.” These are statements as plain as words can make them: and the connection is so necessary, that when the Apostle quotes from Psalms 32:1-11, where David describes the blessedness of the man who believes; saying “Blessed is he whose iniquity is forgiven, whose sin is covered. Blessed is the man to whom God imputeth not iniquity,” he simply speaks of the non-imputation of sin; but how does The Apostle quote those words? He says in Romans 4:6, that they prove the imputation of righteousness, because that is involved. Seeing that God only forgives sins in and through Christ, it is impossible but that the non-imputation of sin should involve the imputation of righteousness. That is the reason the Apostle quotes it. In human arrangements these things might be severed; in Divine arrangements it is impossible, because they both come only through Christ. And then he adds “Sanctification;” which here is to be taken in its full final sense, as it will be estimated in Heaven when the saints are perfected in glory! What will they esteem to be their “sanctification” then? Their being separated not only from everything which they know as transgression and taint and defilement outwardly, but being separated also from their tainted natures; from themselves; from their own flesh; from everything that they are as the fallen children of Adam! That is the “sanctification” here mentioned. It involves indeed cleansing from sin; it involves all the blessedness of that truth mentioned in Hebrews 10:10, “sanctification through His blood:” but it includes something more; for “sanctification” in Heaven, I repeat, involves separation from our sinful selves; all that is connected with our nature; with us as “flesh and blood” which “cannot enter the Kingdom of God.” So we are to be separated from all that is of self, and to be presented in the full likeness of the glory of Christ! That is the final sense of “sanctification.” And then it is added “Redemption.” Redemption means buying back from death; buying back from the dungeon of destruction. And the redeeming price that buys back is not merely a price paid as a ransom might be paid, but paid also as an atoning price, something that is compensatory to the outraged holiness of God; which maketh “appeasement” to justly awakened wrath.

Thus, while God says, “I am able to forgive thee,” He is able to say “My justice is satisfied because of the redeeming price.” He is able to say, “I receive you as righteous because of what Christ is! That being imputed to you, I am able to receive you and to cause you to be as those who are sanctified and separated from everything that is of the fallen nature, because I have given you union with Christ in glory!”

Now, these three things constitute the wise arrangement of God respecting His people. The moment our eyes are open to see what true wisdom would direct to as that which we need, these things are found in Christ, so that “he that glorieth may glory in the Lord” (1 Corinthians 1:31). We are not forbidden to glory; to boast ourselves. They are strong words—boasting, joy, exultation—we are not forbidden to have these things, but only let them be “in the Lord.” Nothing of nature can glory in His presence; but— “Let him that glorieth, glory in the Lord.”