COMPREHENSIVENESS OF GOD'S PURPOSES.
By H. F. PHELPS.
H. F. PHELPS.
(St. Paul, Minn.) THE mind of man is very narrow. We are inclined to look at this world, and view the things that are in it, as if God's thoughts centered in this world alone,—that is, being the one lost sheep that had strayed from the fold, must be brought back again because of its own value, and for the value of the souls in it. Not so with God. He takes in the universe. He saw no value in us that would by any means compensate him for what he has done for us. He only saw what he could make out of us, by his almighty power. In his eternal purpose, this world is a very small thing. This is so; for we read that “the nations are as a drop of a bucket.” And “all nations before him are as nothing; and they are counted to him as less than nothing, and vanity” (Isa. 40 : 15, 17) when compared with the countless millions of intelligences in other worlds. Therefore we conclude that all that God has done for this world, has been performed not only for it, but for the universe of worlds. And this being so, it is well for us to remember that all the worlds, even the entire universe of worlds, are interested in the ultimate of this one lost sheep. Not only so, but as the ninety and nine in the parable (Luke 15 : 4) were left in the wilderness until the lost sheep was found, so all the worlds were left in the wilderness of suspense and uncertainty, even as regards their own destiny, until this lost world should again be safely housed in the fold. The entry of sin affected the entire universe of God. That is to say, the destiny of all the worlds, as well as that of this world, was placed in jeopardy by the rebellion of Satan. This must be so, for the purpose of Satan was that the “mystery of iniquity” should supplant the “mystery of Jesus Christ.” And in the contest that arose, the victor, of course, would take the universe. And so it is written that “God was in Christ, reconciling the world unto himself.” 2 Cor. 5 : 19. Nor was this all, but by the blood of his cross, peace was again to be restored throughout the universe of God, and all things in heaven and in earth be brought back again into a state of reconciliation to the eternal purpose of God. Col. 1 : 20. Then if they were, by the blood of his cross, to be reconciled to God, of course they were in some measure unreconciled. Not that any other world went away into rebellion and sin; but they did not see clearly the justice and wisdom of God in his dealings with his creatures. There was a mystery about it, which they did not comprehend. And, indeed, it is called a mystery,—“the mystery of Christ,”—the “mystery of the gospel.” Eph. 3 : 4; 6 : 19. And it was the willingness of the Creator in following this world in its fall, his willingness to come and suffer with this world, to drink with the world its cup of sorrows, and sufferings, and woe,—his condescension in even being compelled to serve with the sinner in his sins (Isa. 43 : 24),—his willingness even to give his own life for the world, not only living in the world, sharing its burden of woe, but even going to the cross, bearing the weight of sin in his own body, and dying of a broken heart,—it is this that fully reconciles all these worlds to the purpose of God. There is another thought that seems to bring us into a closer relationship to other worlds; and that is the thought that they, too, suffer with us; as it is written: “For we know that the whole creation groaneth and travaileth in pain together until now.” Notice! the whole creation, and that is the whole universe, “travaileth in pain together,” waiting for something. For what?—“The redemption of our body.” Rom. 8 : 22, 23. And this redemption of the body takes place at the second coming of Christ, in the clouds of heaven. 1 Cor. 15 : 51–55; 1 Thess. 4 : 14–18. So “the whole creation,” even all the universe of God, though now reconciled by the blood of his cross, are still in waiting till the second coming of our Lord to this earth, when he will restore all things. And we have reason to thank the Lord that, though this is a mystery, yet it has been “revealed unto his holy apostles and prophets by the Spirit.” Eph. 3 : 5. And the revealing, and the working out of this mystery, were also with respect to the intelligences of other worlds as well as of this. For we read again: “To the intent that now,” at this very time, the church of Christ might make known to all the governments in the worlds above, the manifold wisdom of God. Verse 10. And all this was done “to make all,”—not all men merely; for the word “men” is a supplied word. It means men; but it also means more than men in this world,—“to make all,” even all the universe of God, “see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” Verse 9. And to all these, “God would make known what is the riches of the glory of this mystery among the Gentiles [nations]; which is Christ in you, the hope of glory.” Col. 1 : 27. And so it is that Christ, being in all his works, is to be seen in man, working to turn him away from himself to God. Then why should we not let him do it? And now, as it was by the death of the Son of God, who was Creator of all, even by the blood of his cross, that, through the church, by faith in Christ, God would at last bring all the universe to his feet to the acknowledgment of the love and wisdom of God in the final accomplishment of his eternal purpose, we, certainly, for whom in a special sense all this was done, ought to be reconciled to God. For at the last, the word will be fulfilled, that “every creature” in all the universe will join in one song of “blessing, and honor, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb forever, and ever.” Rev. 5 : 13. And to you, dear reader, is given the inestimable privilege of being reconciled to God in all things, in heart and in soul; and at the last to join in that song of universal joy, and everlasting praise to God and the Lamb. Will you accept? and accept now?