"God ... hath at the end of these days spoken unto us in His Son, Whom He appointed Heir of all things" (Hebrews 1:1, 2)
See also: Colossians 1:13-17; 2 Corinthians 4:4, 5; John 1:1, 3, 4; John 5:20, 21, 26, 27; John 17:5)
There are three main directions in which spiritual sight is necessary; firstly, with regard to the place and significance of Christ in the Divine scheme of things; then, with regard to the place and significance of man in that scheme; and thirdly, concerning the reality, ways, and objective of the evil spiritual powers in this universe. These three things very largely comprehend the Scriptures. Here, we shall be mainly occupied with the first of these.
The Place and Significance of Christ
There are two sides to Christ's person and work. (1) Christ as the Son of God. (2) Christ as the Son of Man. When we have gathered up all that is said and intimated in the Scriptures about Jesus as the Son of God we are led to one comprehensive conclusion. It is this, that God's sole rights and prerogatives have been vested by Him in His Son, and God has bound Himself to be personally and definitely known only Sonwise. There is neither access nor knowledge of a personal nature, nor fellowship, apart from the son. "No man cometh to the Father, but by Me" (John 14:6). "No one knoweth the Father save the Son, and he to whomever the Son willeth to reveal Him" (Matthew 11:27). That revelation is in the Son alone. "He that hath seen Me hath seen the Father" (John 14:9). Then we have to ask, What are those unique and sole rights of God which are vested in the Son?
The first is:
The Prerogative of Life
When we really come to deal with life, we come to deal with God. While there is something of life present man may have a place. He may help, stimulate, feed, and cooperate with it; but when life has departed, man has no more place and it is God's matter alone. Only God can deal with that situation. The question of life from the dead is God's matter alone. For a whole generation this question raged as a battle, and very largely it raged around one man - Louis Pasteur. During the whole of his life time the question of spontaneous generation flamed and fumed and divided men into schools of fierce antagonism. But before he died the question was settled and today no knowledgeable person believes otherwise than that life only comes from life, and never from death - that is, in the realm of nature. Thus the field is left clear for the supernatural, and life out of death is God's unique sphere. What is true in the natural is also true in the spiritual. The life which we all have in common as the life of soul and body is one thing, and the above law holds good with regard to it. But there is another life; it is uncreated life, Divine life, what we call spiritual life. That is another thing altogether. A hundred or more people may be here together, all of them alive n the first sense, but only a few may be alive in the second sense. The majority, while very active in the life of soul and body, may be quite dead with regard to uncreated, Divine life. Thus are people divided, and in this way they are two entirely different orders of creation, species of beings.
Much has been said and written about the immortality of the soul. The Bible does not teach this. Continuity and immortality are two distinct things. Immortality is a Divine prerogative and feature. "Who only hath immortality" (1 Tim. 6:16). Immortality is that Divine nature which is characteristic of Divine life. It is something altogether higher than just survival of physical disintegration and the grave. This latter without immortality or immortal life must be a very horrible thing. It is what the Bible means - metaphorically - by being "naked" and "ashamed." So the apostle speaks of immortality as being "clothed upon," that "mortality may be swallowed up of life."
Thus the giving of that life is with God alone, and those who have it are thereby different in an inward reality from all others. They possess the basis of a complete transformation, which is the meaning of being "glorified."
But our particular message is that God has vested this life in His Son Jesus Christ, and that it cannot be had apart from Him. "As the Father hath life in Himself, even so gave He to the Son also to have life in Himself" (John 5;26). "As the Father raiseth the dead and giveth them life, even so the Son ... giveth life to whom He will" (John 5:21). The gospel of the glory of Christ is that God has given Him the glory of being able to give eternal life, incorruptible, immortal life to those who believe on Him. "This life is in His Son. He that hath the Son hath the life' (1 John 5:11, 12). Once that life has been imparted all the glorious thoughts and purposes of God for men have been started on their way to realization. So what comes in with Christ is the life of a new creation, a new universe. Everything is to be realized on the biological principle, but it is a life which is different in nature, capacity, and consciousness from all other life. Being peculiarly God's own Divine life it is the basis and link of true inward fellowship with Him. In this way we are able to see something of the immense and vital significance of Christ.
To accept Christ in a living and positive way is to receive a life which means an inward and secret difference in our very constitution, and to be in the way of possibilities which are denied all others.
To reject or neglect Christ is to lose or miss all that God ever intended when He created man and put him on a probation of faith. Herein lies the immense peril of prevarication or procrastination. It is not in man's power to say when that life shall be offered to him. When Christ is presented, that is the time when life and death are in the balances of our acceptance or rejection, and the very greatest eternal values and issues are bound up with that decision.
(continued with # 2)