Here we see that the very certainty of having "a building of G.o.d, an house not made with hands, eternal in the heavens," makes us groan to possess it. The apostle did not groan in doubt or uncertainty. He did not groan under the weight of guilt or fear. Still less did he groan because he could not satisfy the desires of the flesh or of the mind, or because he could not surround himself with this world's perishable possessions. No; he longed for the heavenly building--the divine, the real, the eternal. He felt the heavy burden of the poor, crumbling tabernacle; it was a grievous hindrance to him. It was the only link with the scene around, and as such it was a heavy clog of which he longed to be rid.

But, most clearly, he would not, and could not, have groaned for the heavenly house if he had a single question on his mind with respect to it. Men are never anxious to get rid of the body unless they are sure of possessing something better; nay, they grasp this present life with intense eagerness, and tremble at the thought of the future, which is all darkness and uncertainty to them. They groan at the thought of quitting the body; the apostle groaned because he was in it.

This makes all the difference. Scripture never contemplates such a thing as a Christian groaning under sin, guilt, doubt, or fear; or sighing after the riches, honors or pleasures of this vain, sin-stricken world. Alas, alas, they do thus groan through ignorance of their true position in a risen Christ and their proper portion in the heavens! But such is not the ground or character of the groan in the scripture now before us; Paul saw with distinctness his house in the heavens; and, on the other hand, he felt the heavy burden of the tabernacle of clay; and he ardently longed to lay aside the latter and be clothed with the former.

Hence, then, there is the fullest harmony between "_we know_" and "_we groan_." If we did not know for a certainty that we have a building of G.o.d, we should like to hold our earthly house as long as possible. We see this constantly. Men cling to life. They leave nothing untried to keep body and soul together. They have no certainty as to heaven. They cannot say, "we _know_" that "we _have_" anything there. On the other hand, they have a terrible dread of the future, which to their vision is wrapped up in clouds and thick darkness. They have never committed themselves in calm confidence to G.o.d and His word; they have never felt the tranquilizing power of His love. They have viewed Him as an angry Judge instead of seeing Him as the sinner's Friend--a just G.o.d and a Saviour--the righteous Justifier. No marvel, therefore, if they shrink with terror from the thought of meeting Him.

But it is a totally different thing with a man who knows G.o.d as his Father--his Saviour--his best Friend; who knows that Jesus died to save him from his sins, and from all the consequences thereof. Such an one can say:

"I have a home above, From sin and sorrow free; A mansion which eternal Love Designed and formed for me.

"The Father's gracious hand Has built this blest abode; From everlasting it was planned, The dwelling-place of G.o.d.

"The Saviour's precious blood Has made my t.i.tle sure; He pa.s.sed through death's dark, raging flood, To make my rest secure."

These are the breathings of simple faith, and they perfectly harmonize with the groans of a spirit "that looks beyond its cage and longs to flee away." The believer finds his body of sin and death a heavy burden, and longs to be free from the enc.u.mbrance, and to be clothed upon with a body suited to his new and eternal state--a new creation body--a body perfectly free from every trace of mortality. This cannot be until the morning of resurrection, that glorious moment, long looked for, when the dead in Christ shall rise and the living saints be changed, in a moment; when death shall be swallowed up in victory, and mortality shall be swallowed up of life.

It is for this we groan, not that we would be unclothed, but clothed upon. The unclothed state is not _the_ object, though we know that to be absent from the body is to be present with the Lord; and to depart and be with Christ is far better. The Lord Jesus is waiting that glorious consummation, and we wait in sympathy with Him. Meanwhile, "the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved in hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it" (Rom. viii. 22-25).

Thus, then, beloved reader, we have before us a very distinct answer to the question, "Why does the believer groan?" He groans, being burdened. He groans in sympathy with a groaning creation, with which he is linked by means of a body of sin and death--a body of humiliation. He sees around him, day by day, the sad fruits of sin. He cannot pa.s.s along the streets of our cities and towns without having before his eyes a thousand proofs of man's sad state. He hears on one side the wail of sorrow; on another, the cry of distress. He sees oppression, violence, corruption, strife, heartless villany and its victims. He sees the thorn, and the briar. He notes the various disturbing forces which are abroad in the physical, the moral, and the political world. He marks the varied forms of disease and misery around him. The cry of the poor and the needy, the widow and the orphan, falls sadly upon his ear and upon his heart; and what can he do but send up from the deepest depths of his spiritual nature a sympathetic groan, and long for the blissful moment when "the creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the sons of G.o.d?" It is impossible for a true Christian to pa.s.s through a world like this without groaning.

Look at the blessed Master Himself; did not He groan? Yes, verily.

Mark Him as He approached the grave of Lazarus, in company with the two weeping sisters. "When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept" (Jno. xi. 33-35).

Whence came those tears and groans? Was He not approaching the grave of His friend as the Prince of Life--the Quickener of the dead--the Conqueror of death--the Spoiler of the grave? Why, then, did He groan?

He groaned in sympathy with the objects of His love, and with the whole scene around Him. His tears and groans emanated from the profound depths of a perfect human heart which felt, according to G.o.d, the true condition of the human family and of Israel in particular. He beheld around Him the varied fruits of sin. He felt for man, He felt for Israel. "In all their afflictions He was afflicted." He was a Man of sorrows and acquainted with grief. He never even cured a person without bearing upon His spirit the reality of that with which He was dealing. He did not, He would not, lightly bid away death, disease, and sorrow. No: He entered into it all, as man; and that, too, according to the infinite perfections of His divine nature. He bore it all upon His spirit, in the reality of it, before G.o.d. Though perfectly free from it all, and above it all, yet did He in grace voluntarily enter into it most thoroughly, so as to taste, and prove, and know it all, as none else could know it.

All this is fully expressed in Matt. viii., where we read the following words: "When the even was come, they brought unto Him many that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick; that it might be fulfilled which was spoken by Esaias the prophet, saying, _Himself took our infirmities, and bare our sicknesses_" (vers. 16, 17).

We have very little idea of what the heart of Jesus felt as He pa.s.sed through this sorrowful, because sinful, world; and we are far too apt to miss the reality of His sufferings by confining them merely to what He endured on the cross, and also by supposing that because He was G.o.d over all, blessed for ever, He did not feel all that a human heart is capable of feeling. This is a sad loss. Indeed we may say it is an incalculable loss. The Lord Jesus, as the Captain of our salvation, was made perfect through sufferings. See Heb. ii., where the inspired writer distinguishes carefully between "the suffering of death," and the "sufferings" of the Captain of our salvation. In order to save sinners from _wrath_, "He tasted death for every man," and having done so, we see Him "crowned with glory and honor." But in order to "_bring many sons to glory_," He had to be "perfected through sufferings." And now all true believers have the unspeakable privilege of knowing that there is One at the right hand of the Majesty in the heavens who, when in this world of sin and woe, tasted every form of suffering and every cup of sorrow which it was possible for any human heart to know. He could say, "Reproach hath broken My heart, and I am full of heaviness: and I looked for some to take pity, but there was none, and for comforters, but I found none" (Ps. lxix. 20).

How deeply affecting is all this! But we cannot pursue this subject here. We have merely touched upon it in connection with the question, "Why does the believer groan?" We trust that the reader will see clearly the true answer to this inquiry; and that it will be most evident to his mind that the groans of a Christian proceed from the divine nature which he actually possesses, and cannot therefore, by any possibility, be occasioned by doubts or fears, on the one hand, nor yet by selfish desires or the insatiable cravings of nature, on the other. But that, on the contrary, the very fact of his possessing everlasting life, through faith in Christ, and the blessed a.s.surance of having a house not made with hands, eternal in the heavens, causes him to long for that blessed, indestructible building, and to groan because of his connection with a groaning creation, as well as in sympathy therewith.

If any further proof were needed, on this deeply interesting question, we have it in verses 5 and 6 of our chapter (2 Cor. v.), where the apostle goes on to say, "Now He that hath wrought us for the selfsame thing is G.o.d, who also hath given unto us the earnest of the Spirit.

Therefore we are _always confident_ (not doubting or fearing), knowing that whilst we are at home in the body we are absent from the Lord (for we walk by faith, not by sight), we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord" (vers. 5-8).

Here we have two grand cardinal truths laid down, namely, first, The believer is G.o.d's workmanship; and secondly, G.o.d has given him the earnest of the Spirit. Most marvellous--most glorious facts! Facts which demand the attention of the reader. Everyone who simply and heartily believes on the Lord Jesus Christ is G.o.d's workmanship. G.o.d has created him anew in Christ Jesus. Clearly, therefore, there can be no possible ground for questioning his acceptance with G.o.d, inasmuch as G.o.d can never call in question His own work. He will, a.s.suredly, no more do this in His new creation, than He did in the old. When G.o.d looked upon His work, in the opening of the Book of Genesis, it was not to judge it or call it in question, but to announce it very good, and express His complacency in it. So now, when G.o.d looks upon the very feeblest believer, He sees in him His own workmanship, and most a.s.suredly, He is not going, either here or hereafter, to call in question His own work. G.o.d is a rock, His work is perfect, and the believer is G.o.d's work; and because he is His work He has sealed him with the Holy Ghost.

The same truth is stated in Ephesians ii. where we read, "For we are G.o.d's workmanship, created in Christ Jesus unto good works, which G.o.d hath before ordained that we should walk in them." This, we may truly say, is a point of the weightiest moment. It claims the grave attention of the reader who desires to be thoroughly established in the truth of G.o.d as to what a Christian--what Christianity really is.

It is not a ruined, lost, guilty sinner seeking to work himself up into something or other fit for G.o.d. It is the very reverse. It is G.o.d, in the riches of His grace, on the ground of the atoning death of Christ, taking up a poor, dead, worthless, condemned thing--a guilty, h.e.l.l-deserving sinner, and creating him anew in Christ Jesus. It is, as it were, G.o.d beginning _de novo_--on the new, as we may say--to form man in Christ, to place him on a new footing altogether, not now as an innocent being on a creation basis, but as a justified one, in a risen Christ. It is not man's old condition improved by human effort of any sort or description; but it is G.o.d's new workmanship in a risen, ascended, and glorified Christ. It is not man's own garment pieced or patched by human device in any shape or form whatever; but it is G.o.d's new garment introduced in the person of Christ, who having, in infinite grace, gone down into the dust of death, and endured, on man's behalf, the judgment of sin, the righteous wrath of a sin-hating G.o.d, was raised from the dead by the glory of the Father, and is become the Head of the new creation--"The beginning of the creation of G.o.d" (Rev. iii. 14).

Now, it must be perfectly clear to the reader, that if our Lord Jesus Christ be, in very deed "the _beginning_" of G.o.d's creation, then we must begin at the beginning, else we have done absolutely nothing at all. We may labor and toil--we may do our very utmost, and be perfectly sincere in our doing--we may vow and resolve--we may seek to improve our state, to alter our course, to mend our ways, to live in a different way--but all the while we are in the old creation, which has been completely set aside, and is under the judgment of G.o.d; we have not begun at "the beginning" of G.o.d's new creation, and, as a necessary consequence, we have gained nothing at all. We have been spending our strength for nought and in vain. We have been putting forth efforts to improve a thing which G.o.d has condemned and set aside altogether. We are, to use a very feeble figure indeed, like a man who is spending his time, his pains, and his money in painting and papering a house that has been condemned by the government surveyor, on account of the rottenness of the foundation, and which must be taken down at once.

What should we say to such a man? Should we not deem him very foolish?

Doubtless. But if it be folly to paint and paper a condemned house, what shall we say to those who are seeking to improve a condemned nature--a condemned world? We must say this, at least, they are pursuing a course which must, sooner or later, end in disappointment and confusion.

Oh that this were understood and entered into! Would to G.o.d that Christians more fully entered into it! Would to G.o.d that all Christian writers, preachers, and teachers entered into it, and set it forth distinctly with pen and voice! At the least, we earnestly desire that the reader should thoroughly grasp it. We are most fully persuaded that it is pre-eminently "truth for the times." It is truth to meet the need of thousands of souls--to remove their burdens, relieve their hearts and consciences--solve their difficulties--chase away their clouds. There are, at this moment, throughout the length and breadth of Christendom, countless mult.i.tudes engaged in the fruitless work of painting and papering a condemned house--a house on which G.o.d has p.r.o.nounced judgment, because of the hopelessly ruined condition of its foundations. They are seeking to do little jobs of repairs here and there throughout the house, forgetting, or perhaps not knowing, that the whole building is very shortly to be demolished by order of the divine government. Some are doing this with the utmost sincerity, amid much sore exercise of soul, and many tears, because they cannot succeed in satisfying their own hearts even, much less the claims of G.o.d. For G.o.d demands a perfect thing, not a patched-up ruin. There is no use in seeking to cover with paper and paint old walls tottering on a rotten foundation. G.o.d cannot be deceived by surface work, by shallow outside appearances. The foundations are bad, the whole thing must come down, and we must put our whole trust in Him who is "the beginning of the creation of G.o.d."

Reader, pause here for a moment's calm and serious reflection. Ask yourself the question, "Am I seeking to patch up a ruin? Am I seeking to improve the old nature? Or have I really found my place in G.o.d's new creation, of which a risen Christ is the Head and Beginning?"

Remember, we beseech you, that you cannot possibly engage in more fruitless toil than seeking to make yourself better. Your efforts may be sincere, but they must, in the long run, prove worthless. Your paper and paint may be all good and genuine enough, but you are putting them on a condemned ruin. You cannot say of your unrenewed nature that it is "G.o.d's workmanship;" and, most a.s.suredly, _your_ doings, _your_ good works, _your_ religious exercises, _your_ efforts to keep the ten commandments--nothing, in short, that _you_ can do, could possibly be called "G.o.d's workmanship." It is yours, and not G.o.d's. He cannot acknowledge it. He cannot seal it with His Spirit. It is all false and good for nothing. If you cannot say, "He that hath wrought us for the selfsame thing is G.o.d," you have really nothing.

You are yet in your sins. You have not begun at G.o.d's beginning. You are yet "in the flesh:" and the voice of Holy Scripture declares that "they that are in the flesh _cannot_ please G.o.d" (Rom. viii).

This is a solemn and sweeping sentence. A man out of Christ is "in the flesh;" and such a man cannot please G.o.d. He may be most religious, most moral, most amiable, most benevolent, a most excellent master, a generous friend, a liberal giver, a genial companion, a patron of the poor, upright and honorable in all his dealings, he may be an eloquent preacher and a popular writer, and all the while not be "_in Christ_,"

but "in the flesh," and therefore he "cannot please G.o.d."

Can aught be more solemn than this? Only to think of how far a person may go in all that is deemed excellent among men, and yet not be in Christ, but in his sins--in the flesh--in the old creation--in the condemned house. And be it noted that it is not a question of gross sins, of scandalous living, in all its varied, hideous shapes of immorality, in its deeper and darker shades; no, the declaration of Holy Scripture is, that "they that are in the flesh cannot please G.o.d." This, truly, is most soul-subduing, and calls for deep and solemn reflection on the part of every thoughtful and earnest soul.

But it may be that, to the reader's view, difficulties and stumbling blocks still surround this most weighty subject. He may still be utterly at a loss to know what is meant by the expression, "In the flesh." If so it will, we fondly hope, help him not a little to remember that Scripture speaks of _two men_--"the first man" and "the Second Man." These two men are presented as the heads of two distinct races. Adam _fallen_ is the head of one race; Christ _risen_ is the Head of the other race. Now, the very fact of there being "a Second Man" proves that the first man had been set aside: for if the first man had proved faultless, then should no place have been sought for the second. This is clear and unquestionable. The first man is a total wreck--an irreparable ruin. The foundations of the old edifice have given way; and albeit, in man's view, the building seems to stand, and to be capable of being repaired, yet, in G.o.d's view it is completely set aside, and a Second Man--a new edifice--set up, on the solid and imperishable ground of redemption.

Hence, we read, in Gen. iii., that G.o.d "_drove out the man_; and He placed at the east of the garden of Eden cherubims, and a flaming sword which turned _every way_, to keep the way of the tree of life."

In other words, the first man was driven out, and every possible way of return was closed against him, as _such_. He could only get back by "a new and living way," namely, through the rent veil of the Saviour's flesh. The flaming sword "turned every way," so that there was positively no way by which the first man could ever get back to his former state. The only hope, now, was through "the seed of the woman"--"the Second Man." The flaming sword declared, in symbolic yet impressive language, the truth, which comes out in the New Testament divested of all symbol and shadow, namely, that "they that are in the flesh _cannot_ please G.o.d"--"Ye must be born again." Every unconverted man, woman, and child is part and parcel of the first man, fallen, ruined, set aside, and driven out. He is a member of the first Adam--the old race--a stone in the old condemned building.

Thus it stands, if we are to be guided by Scripture. The head and his race go together. As is the one, so is the other; what is true of the one is true of the other. They are, in G.o.d's view, absolutely identical. Was the first Adam fallen when he became the head of a race? Was he driven out? Was he completely set aside? Yes, verily, if we are to believe Scripture; then the unconverted--the unregenerated reader of these lines is fallen, driven out, and set aside. As is the head, so is the member--each member in particular--all the members together. They are inseparable, if we are to be taught by divine revelation.

But, further, was every possible way of return finally closed against the fallen head? yes, Scripture declares that the flaming sword turned "_every way_, to keep the way of the tree of life." Then it is utterly impossible that the unconverted--the unregenerate can improve himself or make himself fit for G.o.d. If the fallen head could not get back to the tree of life, neither can the fallen member. "They that are in the flesh cannot please G.o.d." That is, they that are on the old footing, in the old creation, members of the first Adam, part and parcel of the old edifice, cannot please G.o.d. "Ye must be born again." Man must be renewed in the very deepest springs and sources of his being. He must be "G.o.d's workmanship, created in Christ Jesus unto good works, which G.o.d hath before prepared that we should walk in them." He must be able to say, in the language of our text, "He that has wrought us for the selfsame thing is G.o.d."

But this leads us to another point. How is anyone to get into this marvellous position? How can any soul take up such language? How can anyone whose eyes have been opened to see his utter and hopeless ruin, as connected with the first man, as standing in the old creation, as a stone in the old edifice--how can such an one ever reach a position in which he can please G.o.d? The Lord be praised, Scripture gives an answer, full, clear, and distinct, to this serious question. A second Man has appeared upon the scene--the Seed of the woman, and, at the same time, G.o.d over all, blessed for ever. In Him all begins afresh.

He came into this world born of a woman, made under the law, pure and spotless, free from every taint of sin, personally apart from every claim of sin and death, standing in the midst of a ruined world, a guilty race, Himself that pure, untainted grain of wheat. We see Him lying as a babe in the manger. We see Him growing up as a youth beneath the parental roof. We see Him as a man working in a carpenter's shop at Nazareth. We see Him baptised in Jordan, where all the people were baptised confessing their sins--Himself sinless, but fulfilling all righteousness, and, in perfect grace, identifying Himself with the repentant portion of the nation of Israel. We see Him anointed with the Holy Ghost for the work that lay before Him. We see Him in the wilderness faint and hungry, unlike the first man who was placed in the midst of a paradise of creature delights. We see Him tempted of Satan and coming off victorious. We trace Him along the pathway of public ministry--and such a ministry! What incessant toil!

What weariness and watching! What hunger and thirst! What sorrow and travail! Worse off than the fowls and the foxes, the Son of man had not where to lay His head. The contradiction of sinners by day, the mountain-top by night.

Such was the marvellous life of this blessed One. But this was not all. He died! Yes, He died under the weight of the first man's guilt, He died to take away the sin of the world, and alter completely the ground of G.o.d's relationship with the world, so that G.o.d might deal with man and with the world on the new ground of redemption, instead of the old ground of sin. He died for the nation of Israel. He tasted death for every man. He died the just for the unjust. He suffered for sins. He died and was buried, according to the Scriptures. He went through all--met all--paid all--finished all. He went down into the dust of death, and lay in the dark and silent tomb. He descended into the lower parts of the earth. He went down to the very bottom of everything. He endured the sentence pa.s.sed on man. He paid the penalty, bore the judgment, drained the cup of wrath, went through every form of human suffering and trial, was tempted in all points, sin excepted. He made an end of everything that stood in the way, and, having _finished all_, He gave up His spirit into the hand of His Father, and His precious body was laid in a tomb on which the smell of death had never pa.s.sed.

Nor was this all. He rose! Yes, He rose triumphant over all. He rose as the Head of the new creation--"The beginning of the creation of G.o.d"--"The first-begotten from among the dead"--"The first-born among many brethren." And now the second Man is before G.o.d, crowned with glory and honor, not in an earthly paradise, but at the right hand of the Majesty in the heavens. This second Man is the last Adam, because there is none to come after Him, we cannot get beyond the last. There is only one Man before G.o.d now. The first is set aside. The last is set up. And as the first was the fallen head of a fallen race, so the last is the risen Head of a saved, justified, and accepted race. The Head and His members are inseparably identified--all the members together, and each member in particular. We are accepted in Him. "As He is, so are we in this world" (1 John iv. 17). There is nothing before G.o.d but Christ. The Head and the body, the Head and each individual member are indissolubly joined together--inseparably and eternally one. G.o.d thinks of the members as He thinks of the Head--loves them as He loves Him. Those members are G.o.d's workmanship, incorporated by His Spirit into the body of Christ, and in G.o.d's presence, having no other footing, no other rank, position, or station whatsoever but "in Christ." They are no longer "in the flesh, but in the Spirit." They can please G.o.d, because they possess His nature, and are sealed by His Spirit, and guided by His word. "_He that hath wrought them is G.o.d_," and G.o.d must ever delight in His own workmanship. He will never find fault with or condemn the work of His own hand. "G.o.d is a rock, His work is perfect," and hence the believer, as G.o.d's workmanship, must be perfect. He is "IN CHRIST,"

and that is enough--enough for G.o.d--enough for faith--enough for ever.

And, now, if it be asked, "How is all this to be attained?" Scripture replies, "BY FAITH." "Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, _hath_ everlasting life, and shall not come into judgment; but is pa.s.sed from death unto life"

(John v. 24).

The reader who has traveled intelligently with us through the opening lines of our chapter will be in a position to understand something of the solemn and momentous subject to which we now approach, namely, the judgment-seat of Christ. If indeed it be true that the believer is G.o.d's workmanship--if he is actually a member of Christ--a.s.sociated with the second Adam--bound up in the bundle of life with the risen and glorified Lord, if all this be true--and G.o.d's word declares it is--then it must be perfectly evident that the judgment-seat of Christ cannot, by any possibility, touch the Christian's position, or prove, in any wise, unfriendly to him. No doubt it is a most solemn and serious matter, involving the most weighty consequences to every servant of Christ, and designed to exert a most salutary influence upon the heart and conscience of every man. But it will do all this just in proportion as it is viewed from the true standpoint, and no further. It is not to be supposed that anyone can reap the divinely appointed blessing from meditating on the judgment-seat, if he is looking forward to it as the place where the grand question of his eternal salvation is to be settled. And yet how many are thus regarding it! How many of G.o.d's true people are there, who, from not seeing the simple truth involved in these words, "He that hath wrought us for the selfsame thing is G.o.d," are antic.i.p.ating the judgment-seat of Christ as something that may, after all, condemn them.

This is greatly to be deplored, both because it dishonors the Lord, and completely destroys the soul's peace and liberty. For how, let us ask, is it possible for anyone to enjoy peace so long as there is a single question about salvation to be settled? We conceive it is wholly impossible. The peace of the true believer rests on the fact that every possible question has been divinely and eternally settled; and as a consequence, no question can ever arise, either before the judgment-seat of Christ, or at any other time. Hear what our Lord Jesus Christ saith in reference to this great question: "Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, _hath_ everlasting life, and shall not come into condemnation [or judgment]; but is pa.s.sed from death unto life" (John v. 24).

It is important that the reader should understand that the word used by our Lord in the above pa.s.sage is not "condemnation" but "judgment."

He a.s.sures the believer that he shall never come into judgment; and this, too, be it observed, in immediate connection with the statement that "the Father judgeth no man, but hath committed all judgment unto the Son" (ver. 22). And, again, "For as the Father hath life in Himself, so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man" (ver. 26, 27).

Thus, then, the One to whom all judgment is committed--who alone has authority to execute judgment, by the Father's just decree--this blessed One a.s.sures us that if we hearken to His Word, and believe on Him that sent Him, we shall never come into judgment at all.

This is clear and conclusive. It must tranquillize the heart completely. It must roll away every cloud and mist, and conduct the soul into a region where no question can ever arise to disturb its deep and eternal repose. If the One who has all judgment in His hand, and all authority to execute it--if _He_ a.s.sures me that I shall never come into judgment, I am perfectly satisfied. I believe His Word, and rest in the happy a.s.surance that whatever the judgment-seat of Christ may prove to others, it cannot prove unfriendly to me. I know that the word of the Lord endureth for ever, and that the Word tells me I shall never come into judgment.

But it may be that the reader finds it difficult, if not impossible, to reconcile this entire exemption from judgment with the solemn fact stated by our Lord, that "for every idle word that men shall speak, they shall give account thereof in the day of judgment." But there is really no difficulty in the matter. If a man has to meet judgment at all, he must give account for every idle word. How awfully solemn the thought! There is no escaping it. Were it possible for a single idle word to be let pa.s.s, it would be a dishonor to the judgment-seat. It would be a sign of weakness and incompetency which is utterly impossible. It were blasphemy against the Son of G.o.d to suppose that a single stain could escape His scrutinizing gaze. If the reader comes into judgment, that judgment must be perfect, and, hence, his condemnation must be inevitable.

We would press this serious matter upon the attention of the unconverted reader. It imperatively demands his immediate and earnest consideration. There is a day rapidly approaching when every idle word, and every foolish thought, and every sinful act, will be brought to light, and he will have to answer for it. Christ, as a Judge, has eyes like unto a flame of fire, and feet like unto fine bra.s.s--eyes to detect, and feet to crush the evil. There will be no escape. There will be no mercy then: all will be stern and unmitigated judgment. "I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

And I saw the dead, small and great, stand before G.o.d: and the _books_ were opened; and another _book_ was opened, which is the book of life; and the dead were judged out of those things which were written in the _books_, according to their _works_. And the sea gave up the dead which were in it, and death and the grave gave up the dead which were in them; and they were judged _every man according to their works_.

And death and the grave were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire" (Rev. xx. 11-15).

Mark here the difference between "the books" and "the book of life."

The entire scene sets forth the judgment of the wicked dead--of those who have died in their sins, from first to last. "The book of life" is opened; but there is no judgment for those whose names are written therein by the hand of electing and redeeming love. "The books" are opened--those awful records written in characters deep, broad, and black--those terrible catalogues of the sins of every man, woman, and child, from the beginning to the end of time. There will be no escaping in the crowd. Each one will stand in his own most intense individuality in that appalling moment. The eye of each will be turned in upon himself, and back upon his past history. All will be seen in the light of the great white throne, from which there is no escape.

The sceptic may reason against all this. He may say, "_How_ can these things be? _How_ could all the dead stand before G.o.d? _How_ could the countless millions, who have pa.s.sed away since the foundation of the world find sufficient s.p.a.ce before the judgment-seat?" The answer is very simple to the true believer, whatever it may be to the sceptic; G.o.d who made them, will make a place for them to stand for judgment, and a place to lie in everlasting torment. Tremendous thought? "G.o.d hath appointed a day in the which He will judge the world in righteousness, by that Man whom He hath ordained; whereof He hath given a.s.surance unto all men, in that He hath raised Him from the dead" (Acts xvii. 31).