LETTERS TO BRO. SPERRY by James White

Publishing Committee · Battle Creek, Mich. · Sep 11, 1856

LETTERS TO BRO. SPERRY

By James White

THE KINGDOM OF GOD.—No. 3.

LETTERS TO BRO. SPERRY.

DEAR BRO. SPERRY:—The Inheritance and the Kingdom are intimately connected, being the parts of the same plan, in the development of God's purpose of grace toward man. In this connection I will notice some positions taken by D. P. Hall, who was chosen by certain ones in the West to write out their views of the kingdom and the Age to Come. I shall not, however, notice them at any great length, as I have already examined the subject of the new covenant, its inheritance and the heirs, in noticing objections to the view that the enemies of Christ will be destroyed at his coming. To those articles I would refer.

I can readily endorse what he has written in regard to the importance of the glad tidings of the kingdom; also that the kingdom arrangement is the same in both Testaments. But this fact he seems afterward to have forgotten, for he has drawn conclusions at variance with declarations in the New Testament. Judging from his article, I should conclude that he thought a great array of scripture would prove the truth of his position; but it is not the great amount of scripture quoted, but the correct application of scripture that will prove the truth of any theory. He quotes promises made to Abraham and remarks:

"The land of Canaan then lies at the bottom of God's promise concerning the everlasting inheritance promised to Abraham and his seed. Let this be distinctly noticed, as much turns upon this point. Remember it is the land of Canaan, not the entire globe, but a particular locality. Here is a place where, we apprehend, many stumble in investigating this subject." Again, "In all these instances the land of Canaan is promised, and not the whole globe, nor a locality in the clouds."

These declarations are erroneous; and as he remarks, "much turns upon this point," so is his theory erroneous, being based on such declarations. The "whole globe" is promised to Abraham. Here Mr. Hall has entirely lost sight of the New Testament view of the inheritance, and he has offered in his own writings an illustration of the fact that in this place many stumble in investigating this subject. Mark what Paul says of the extent of the promise to Abraham: "For the promise that he should be the heir of the world, was not to Abraham or to his seed, through the law, but through the righteousness of faith." Rom. iv, 13. David testifies to the extent of the gift and possession of Abraham's seed, (Christ,) and says it will be "the uttermost parts of the earth." Ps. ii, 8. The righteous, who are "heirs according to the promise," "shall inherit the earth." Gal. iii, 29; Ps. xxxvii, 9, 11; Matt. v, 5.

That the whole earth was promised to Abraham and his seed is very plain; and that too by the very promises quoted by Mr. H. in his article is evident, for they are the only promises made to Abraham. Now Paul explains these promises thus: the seed is Christ, the inheritance is the world, the saints are heirs, (with Christ,) and the earnest of God's Spirit is the token of the fulfillment of the promises. I am at a loss to conceive what he would do with Paul's comments on these promises, as he does not seem to recognize their existence, and has therefore stumbled "in investigating this subject." That view which would confine the Inheritance of Abraham and his seed to Canaan or Palestine, would also confine circumcision to the outward ordinance, and limit the heirs to the natural descendants of Abraham. And as surely as the New Testament reveals the fact that circumcision is not outward in the flesh, but is of the heart, and in the Spirit, and that he is not a Jew which is one outwardly, but the children of the promise, or the faithful of all nations, are counted for the seed, [Rom. ii, 28, 29; ix, 8; Gal. iii, 9, 28, 29.] so surely does it reveal the fact that the whole earth, even the uttermost parts, is the inheritance of Abraham and his seed. The position taken by Mr. Hall is Judaism of the narrowest kind, and out of harmony with the whole scope and tenor of the scriptures.

Paul, in Heb. iii and iv, places Canaan in the same relation to the rest that remains to the people of God, that Moses and Joshua bear to Christ, which is that of the type to the antitype. Whiting's translation of Chap. iv, 8, reads, "For if Joshua had given them the rest, then he would not afterward have spoken concerning another day." By referring to Joshua xxi, 44, it will be seen that they did enjoy rest when Joshua led them into Canaan, and their enemies were subdued before them; but that was not the rest contemplated in God's promise. That rest was the land of Canaan possessed by the literal descendants of Abraham. The rest of the promise is "the world" made "sure to all the seed." Rom. iv, 13, 16. That is in the past, and is a matter of history: this "remains," and is a matter of promise, and the object of hope.

The most positive contradiction of his theory is found in Heb. xi, where the inheritance is the subject of the promise referred to. First, Abraham is represented by Paul as looking for a heavenly country; and then, speaking of his natural descendants, even "of Gideon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets;" every one of them living in Canaan or Palestine, he says, "And these all having obtained a good report through faith, received not the promise. GOD HAVING PROVIDED SOME BETTER THING for us, that they without us should not be made perfect." Verses 39, 40. Yet Mr. Hall would have us believe that that was indeed the rest of the promise, and that which remains to the people of God; but in this he places himself in direct opposition to Paul, and of course his argument is of no value.

His expression, "a locality in the clouds," is indefinite; if by it he meant to say that the saints will never leave the earth to go to, or in the clouds, he has contradicted a plain declaration in 1 Thess. iv, 17. If he meant to say that they will not remain in the clouds where they go to meet the Lord, he has only said what all believe, and so far is beating the air. And I may be allowed to express my surprise that our opponents do not state our positions correctly, and meet them fairly, if they have the argument, instead of throwing out meaningless insinuations, only calculated to blind the eyes of those unacquainted with our faith." "In the clouds"—"beyond the bounds of time and space"—"sky kingdom," &c., are expressions thrown out as unsparingly as if there was no real, tangible locality but this sin-cursed earth. I would do them the kindness to think that they did not mean to misrepresent our views, but were only unfortunate in their thoughts which could not rise to the heavens where the Lord has prepared his throne but I fear they would not appreciate it. I will now examine this point and see whether there is not a locality away from this earth, even in heaven, promised to the saints.

I have already noticed that Jerusalem and mount Zion are in heaven; that the promise is that the followers of Jesus shall be taken there; and that the saints sing their song of triumph there. But this appears too cloudy for some, who have not faith enough to pierce through the clouds and view the glory beyond. That the New Jerusalem is now in heaven, I presume none will deny; and that this is embraced in the promise to Abraham and his seed, is capable of the clearest demonstration.

Abraham looked for a City, not built by Jews nor Gentiles, but one "whose builder and maker is God." Of Abraham and his faithful predecessors, it is said, that God "hath prepared for them a City." Heb. xi, 10, 16.

Abraham's children, the saints, have an inheritance "reserved in heaven." 1 Pet. i, 4.

That this inheritance in heaven is the City that Abraham looked for, the New Jerusalem, and the heavenly Zion, where they will stand with the Lamb, is evident from the fact that the New Jerusalem is their Mother. Gal. iv, 26, 31.

They that are Christ's, the heirs of the new covenant, the seed of Abraham, and the children of the New Jerusalem, are the same; and none but the children of Abraham are the children of the New Jerusalem. Now this fact that, in order to be constituted children of the New Jerusalem, we must become Abraham's seed through faith in Christ, is sufficient evidence of the relation existing between the promises to Abraham and the heavenly City.

This City is, and has been in the past, the Mother of Abraham's children, to an entrance into which they become entitled by doing the works of Abraham, or by keeping the Commandments of God and the Faith of Jesus. John vii, 39; Rev. xxii, 14. Of course there is, and has been, a locality in heaven which to the saints is a matter of promise.

The children of the old covenant of bondage, would be at home in Canaan, Palestine, or "Jerusalem which now is," for she is their mother; but Abraham's faithful seed will be at home only when they arrive at the free heavenly Jerusalem. That they will be taken there has been already proved.

Prov. viii, 21, has been quoted to prove that the saints do not go to heaven: "That I may cause those that love me to inherit substance." This would be in point provided that God himself, his temple, and his throne, were non-entities, and that Christ had gone no where. But Paul says to those that suffered loss for Christ's sake, "Knowing in yourselves that YE HAVE IN HEAVEN A MORE ENDURING SUBSTANCE," Heb. x, 34. So we can assure those who look to Canaan or Jerusalem, because they desire substance, that we have a substance, even in heaven, undefiled, and more enduring. That is perishable; it will be shaken by the voice of God, and be removed. This is eternal; it cannot be shaken; it is incorruptible, undefiled, and will not fade away. Praise God for the blessed hope! J. H. W. (To be Continued.)