Castaway for Castaway, Forsake for Forsake |
The personified, anthropomorphic, and zoomorphic expressions of the wrath of God are revelations of the glory of God’s wrath which can all mean, essentially, that God forsook men. Why? God says that they have forsaken Him, and therefore He did forsake them – forsake for forsake:
“And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?” (Deut. 31:17)
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Israel broke their agreement, so God broke His agreement. They broke their debts which were due to God, so God, being compelled by righteous justice, was innocent to revoke His. When God’s people forsake Him (Jer. 2:13, 17), then God is constrained by the edicts of justice to do likewise. If the people behave foolishly and do what they ought not to do…and so they “give the sacrifice of fools” in the House of God because “they consider not that they do evil” (Ecc. 5:1), then God will surprise them in their foolishness by an awakening word – bold rebellion deserves a bold word – and thus, when they enquire of God to know His burden for them, He will say: “What burden? I will even forsake you, saith the LORD” (Jer. 23:33).
Though the primary burden of this book is to unveil to the reader “the scarcity of salvation,” we must also recognize how difficult it is to lose one’s salvation. The Lord did not forsake or “cast away” (1 Cor. 9:27) the Exodus generation until, as He said, the people “tempted Me now these ten times, and have not hearkened to My voice” (Numbers 14:22). These men were those who, God says, “have seen My glory, and my miracles, which I did in Egypt and in the wilderness,” but after all of these “ten times” of repeated provocation, and after the many mighty signs and wonders which they did see, even still they would not obey the gospel call to conquer and take the Promised Land (Numbers 14:22, Ps. 78:9). God does give unrepentant men a “space to repent” before they become reprobated, irreconcilable, and hopelessly lost (Rev. 2:21). During the lifetime of such a one who is eventually reprobated, we must expect and understand that, though they were eventually reprobated, before this, God did exhaust His wooing powers in striving after them. God was seeking to make them faithful and obedient, but it was no avail. This God-given space and time to repent will be accompanied with the chastening of God, which is an effort to subdue the will of rebellion into repentance so as to bring men into “subjection unto the Father of spirits and live” (Heb. 12:9). The OT descriptions of chastening are described in four stages of severity in the circumstance of ongoing, unrepentant sin, and each stage is done before reprobation (Leviticus 26:16-17 [stage #1], 18-20 [stage #2], 21-22 [stage #3], and 23-26 [stage #4]). During this process of chastening, reprobation is the final straw – and then the privileges, advantages, and salvation inherent unto a son are taken away, like as if the child has become “lost” and “dead”, and thus his inherited salvation is spent away, lost, and dead – thus God would say, “My son was dead” (Luke 15:23-24). According to biblical typology, this was done in various times, places, and generations, one of them being the captivities of dispersion (see Lev. 26:27-39). This chastening is for “profit,” to work within us a yielding of fruit unto “His holiness” (Heb. 12:10); yet we must “endure” (Heb. 12:7) and be “exercised thereby” (Heb. 12:11), to the end that we obtain holiness, lest we faint under the chastening as Esau fainted, and think it reasonable to forfeit salvation for temporal lusts, pleasures, and carnal comforts like a satisfied belly full of food (Heb. 12:12-15, 16-17).
The Lord alone knows how long He will be merciful to a backslidden, un-perfected Christian, but we know that He does give a “space to repent” (Rev. 2:21). That space of time lasted nearly a year (at least) for God’s choice and beloved servant, King David. David was standing to be blamed with damnable sin when he committed adultery and murder in the scenario with Bathsheba. The length of time that David existed in a blamable state before God, which is, in a state of rebellion without repentance, demonstrates how long this space of time can be…but we cannot limit it to this length either (for the decision belongeth unto God’s sovereignty in every individual person’s life). David was backslidden at least since the time he sinned with Bathsheba, and there was no repentance until after the child was born. Before the sin of Bathsheba, he should have been out at war with his army, and this also was a sin, and since this was before the sin of Bathsheba, then we cannot know exactly when his rebellion began. Nevertheless, nearly a year is a sufficient estimation, and this is a long time! Praise be to God for His great mercy!
Though the primary burden of this book is to unveil to the reader “the scarcity of salvation,” we must also recognize how difficult it is to lose one’s salvation. The Lord did not forsake or “cast away” (1 Cor. 9:27) the Exodus generation until, as He said, the people “tempted Me now these ten times, and have not hearkened to My voice” (Numbers 14:22). These men were those who, God says, “have seen My glory, and my miracles, which I did in Egypt and in the wilderness,” but after all of these “ten times” of repeated provocation, and after the many mighty signs and wonders which they did see, even still they would not obey the gospel call to conquer and take the Promised Land (Numbers 14:22, Ps. 78:9). God does give unrepentant men a “space to repent” before they become reprobated, irreconcilable, and hopelessly lost (Rev. 2:21). During the lifetime of such a one who is eventually reprobated, we must expect and understand that, though they were eventually reprobated, before this, God did exhaust His wooing powers in striving after them. God was seeking to make them faithful and obedient, but it was no avail. This God-given space and time to repent will be accompanied with the chastening of God, which is an effort to subdue the will of rebellion into repentance so as to bring men into “subjection unto the Father of spirits and live” (Heb. 12:9). The OT descriptions of chastening are described in four stages of severity in the circumstance of ongoing, unrepentant sin, and each stage is done before reprobation (Leviticus 26:16-17 [stage #1], 18-20 [stage #2], 21-22 [stage #3], and 23-26 [stage #4]). During this process of chastening, reprobation is the final straw – and then the privileges, advantages, and salvation inherent unto a son are taken away, like as if the child has become “lost” and “dead”, and thus his inherited salvation is spent away, lost, and dead – thus God would say, “My son was dead” (Luke 15:23-24). According to biblical typology, this was done in various times, places, and generations, one of them being the captivities of dispersion (see Lev. 26:27-39). This chastening is for “profit,” to work within us a yielding of fruit unto “His holiness” (Heb. 12:10); yet we must “endure” (Heb. 12:7) and be “exercised thereby” (Heb. 12:11), to the end that we obtain holiness, lest we faint under the chastening as Esau fainted, and think it reasonable to forfeit salvation for temporal lusts, pleasures, and carnal comforts like a satisfied belly full of food (Heb. 12:12-15, 16-17).
The Lord alone knows how long He will be merciful to a backslidden, un-perfected Christian, but we know that He does give a “space to repent” (Rev. 2:21). That space of time lasted nearly a year (at least) for God’s choice and beloved servant, King David. David was standing to be blamed with damnable sin when he committed adultery and murder in the scenario with Bathsheba. The length of time that David existed in a blamable state before God, which is, in a state of rebellion without repentance, demonstrates how long this space of time can be…but we cannot limit it to this length either (for the decision belongeth unto God’s sovereignty in every individual person’s life). David was backslidden at least since the time he sinned with Bathsheba, and there was no repentance until after the child was born. Before the sin of Bathsheba, he should have been out at war with his army, and this also was a sin, and since this was before the sin of Bathsheba, then we cannot know exactly when his rebellion began. Nevertheless, nearly a year is a sufficient estimation, and this is a long time! Praise be to God for His great mercy!
“Lord, Thou hast won, at length I yield,
My heart, by mighty grace compelled, Surrenders all to Thee; Against Thy terrors long I strove, But who can stand against Thy love? Love conquers even me” (John Newton, “The Rebel’s Surrender to Grace”) |
The time in which a man is in rebellion and yet unrepentant, and mercy is still available to him for the inward formation of repentance – this is the “space” given by God. In this time when a righteous man falls, he is still enabled to repent, for as long as God ordains that it is, namely, before he falls away. In such a time, it can be said that a man is cast off by the wrath of God, but there is still mercy if he repents; but if he does not, he will be a castaway. To fall is not the same thing as falling away, and likewise, when a man is cast off, he is not yet cast away. “For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief” (Prov. 24:16). “Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with His hand” (Psalm 37:24). Like unto the word fall, the word cast off is used in reference to the experience of godly, regenerate saints in the OT who have fallen, and at present, the anger of God is kindled against them, but they are not reprobated…this means that they have the means available to pacify the wrath of God through repentance and intercession. Cited below are some references where “cast off” is used in regard to the experiences of godly, regenerate men. To be cast off is a manifestation of the wrath of God, and this can be demonstrated, for example, in a time of Israel’s rebellion when God would not go out with the armies of Israel so as to empower a victory at war (Psalm 44:9). Also, to be “cast off” is an experience synonymous with what happens when God hides His face (Psalm 44:24). Both can be temporary, but they can turn into an everlasting experience (Psalms 44:23, 74:1, 77:7); yet to be forever cast off would also be referred to by the word castaway.
God is said to have breached the Mosaic and Davidic Covenants, and in this language it is said that God had cast off these promises and Covenants (Psalms 77:7, 89:38). At such a time, the prophets interceded with the cries, “cast us not off forever” (Ps. 44:23), which also meant, “cast me not away from Thy Presence, and take not Thy Holy Spirit from me” (Psalm 51:11). If the prophets were to succeed in intercession, then salvation, hope, and forgiveness would be on the horizon. After successful intercessions were obtained, the saint who was fallen was filled with a God-given assurance so that a prophetic vision of salvation is imparted to the heart, which in turn resulted in nothing else but bold praises to the Most High!
God is said to have breached the Mosaic and Davidic Covenants, and in this language it is said that God had cast off these promises and Covenants (Psalms 77:7, 89:38). At such a time, the prophets interceded with the cries, “cast us not off forever” (Ps. 44:23), which also meant, “cast me not away from Thy Presence, and take not Thy Holy Spirit from me” (Psalm 51:11). If the prophets were to succeed in intercession, then salvation, hope, and forgiveness would be on the horizon. After successful intercessions were obtained, the saint who was fallen was filled with a God-given assurance so that a prophetic vision of salvation is imparted to the heart, which in turn resulted in nothing else but bold praises to the Most High!
“O God, Thou hast cast us off, Thou hast scattered us, Thou hast been displeased; O turn Thyself to us again…Wilt not Thou, O God, which hadst cast us off? And Thou, O God, which didst not go out with our armies? Gives us help from trouble…Through God we shall do valiantly: for He it is that shall tread down our enemies.” (Psalms 60:1, 10-12, 108:11)
“Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me. I will bear the indignation of the LORD, because I have sinned against Him, until He plead my cause, and execute judgment for me: He will bring me forth to the light, and I shall behold His righteousness. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.” (Micah 7:8-10) |
To be cast out of God’s presence, like as it was phrased by David in Psalm 51:11 when he pled that he would not be reprobated, is applicably indicative of nationwide reprobation as well (Jer. 23:39, 52:3). If the wrath of God never gets to “this point” – the point of reprobation – God can redeem them as though He was never angry with them, as if He did not ever desire to destroy them (Zech. 10:6). A biblical synonym to casting off or away is the usage of the word forsake. 2 Chronicles 15:2, as formerly addressed, is the biblical principle of justice: forsake for forsake, which is like as cast away for cast away. It states, “The LORD is with you, while ye be with him; and if ye seek him, He will be found of you; but if ye forsake him, He will forsake you” (2 Ch. 15:2). God will forsake, does forsake, and has forsaken His people in His wrath, just as He casts off and away (Deut. 31:17), but to be forsaken temporarily is different than being forsaken utterly or forever, which is the meaning of the words cast away and fall away. Therefore the prophets did offer up their intercessions and prayers to prevent an utter and forever forsaking of themselves and God’s people. A godly psalmist prayed, “O forsake me not utterly” (Ps. 119:8). This prayer well represents the fears deep in the heart of a well-saved man, for, such a man prays against the spiritual experiences he fears. King David cried this prayer over and over while he was under temporary manifestations of God’s wrath, and one should be astonished with great perplexity if these prayers are altogether not on your tongue, for then, one may find out that what was temporary for David will be eternal for you.
“Hide not Thy face far from me; put not Thy servant away in anger: Thou hast been my help; leave me not, neither forsake me, O God of My salvation.” (Psalm 27:9)
“O LORD, rebuke me not in Thy wrath: neither chasten me in Thy hot displeasure. For Thine arrows stick fast in me, and Thy hand presseth me sore. There is no soundness in my flesh because of Thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. My wounds stink and are corrupt because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long…Forsake me not, O LORD: O my God, be not far from me. Make haste to help me, O Lord my salvation.” (Ps. 38:1-6, 21-22) |
During a space of time wherein God has forsaken one or some, the prophets pray against the length of time it endures (Lam. 5:20), hoping to be redeemed from it. Yet, there is nothing as fearful as the Word of God which declares an unrepentant forsaking in the heart of God. God said to reprobate generations, “And when this people, or the prophet, or the priest shall ask thee, saying, What is the burden of the LORD? Thou shalt then say unto them, What burden? I will even forsake you, saith the LORD…Therefore behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of My Presence” (Jer. 23:33, 39). Though these realities are real, experiential, warned of, feared by the godly, interceded against by the prophets, and forever the doom of the reprobate – there are promises which declare that the casting off, away, and forsaking of God’s wrath are impossibilities for God’s people ((Jer. 31:37, 33:24, Psalm 94:14) [casting off] (Psalm 94:14, 1 Sam. 12:22, 1 Kings 6:13, Neh. 9:31) [forsaking]), but these scriptures refer to the final and entire annihilation of Israel, not the annihilation of nearly all except a remnant, and they in no way negate the validity or history when the many promise-bound saints rebelled throughout the centuries and thus lost their salvation. Parallel to this are the instances of God’s repentances, but God promises with an unrepentant purpose that He will never fully and entirely annihilate His people (Rom. 11:29).
When God reprobates men, as seen throughout history, they are called castaways or reprobates. In Jeremiah, God spoke of them as “reprobate silver” (Jer. 6:30), which is cast away, useless, and without value, therefore it is unredeemable by the purifying fires of a smelting furnace. God’s chastening is the fire of this smelting furnace, and as was formerly stated, when chastening ceases, then Paternal love ceases – thus the Father’s son is dead. When God casts men away, as the prophet says in Hosea 9:17, “My God will cast them away,” they are cast away from the Presence of God; thus God says, “Woe also to them when I depart from them” (Hos. 9:12), “I will drive them out of Mine House, I will love them no more” (Hos. 9:15). Experientially, God’s presence is as the virtue of health and nourishment, like that which comes from a vine to make healthy and feed the branches grafted into it, but when a man is cast away from God, they are, as it were, cast away from “The Vine.” The prophets declared this about people: “He hath laid my vine waste, and barked my fig tree: He hath made it clean bare, and cast it away; the branches thereof are made white” (Joel 1:7).
Do you remember the prophetic language of God when He did turn upon Israel as a man of war with the instruments of death, and as a devouring Lion? Could it ever be that these instruments of destruction could be turned toward a saint whom God loves, like as they were turned toward the city and nation of Israel? Could it be that they are turned toward a saint during this temporary period of time when God casts a man off, and, if they repent before He casts them away, then, lo, the sword of His wrath is returned to its sheath? David, the beloved of God, often confessed himself to be cast off by the Lord! At such a time, the instruments of death were taken up by the hand of God, as it were, and the sword of wrath was “drawn forth out of his sheath”, yet, unlike those who were cast away, David interceded, repented, sought the face of his God, and thus, the sword returned to its sheath. The sword did slay him, but not utterly. The arrows were therefore taken up in the hand of God because of, David says, “Thine anger” (Ps. 38:3), but would you, my reader, ever believe that there has been a time in your walk with God that you could look up and perceive the bent bow of God aimed toward you? David did! God did not merely aim the bow at David, but He stuck him through with arrows! David said, “Thine arrows stick fast in me, and Thy hand presseth me sore” (Ps. 38:2). And again David said, “My wounds stink and are corrupt because of my foolishness” (Ps. 38:5). Aren’t the arrows of God His instruments of death, which are meant for God’s enemies? Indeed they are, and so is God’s wrath, but will you know this biblical God which nearly kills you to save you, that forbears wrath chiefly for Himself? The wrath of God is temporarily kindled against His holy saints who do persevere, for if it would go on forever and always, then all would be utterly forsaken and cast away – but instead they are cast off and then recovered. “For I will not contend for ever, neither will I be always wroth: for the spirit should fail before Me, the souls which I have made” (Isa. 57:16).
The question I posed was thus, in other words: as Psalm 7:11-13 states that God bends His bow and shoots at sinners, and it also says that God judgeth the righteous, is it possible for saints to become sinners (at least temporarily) so that they are pursued by God’s wrathful and just instruments of death? Though they may not be cast away like Jeremiah’s generation, when it was said: “He hath bent His bow, and set me as a mark for the arrow. He hath caused the arrows to His quiver to enter into my reins” (Lam. 3:12-13), is it possible to be temporarily seized by the instruments of God’s wrath and death, but then delivered from them, by the grace of God? Remember, the book of Lamentations is written as a lament over the reprobation of a generation which is a type of those who lose their salvation, and also remember the previous references which affirm this as an experience of the regenerate prophet – King David. Seeing these references, the reader must conclude to the affirmative. Yet again the question could be posed: is it possible for God, Who was a Lion of destruction toward those who are reprobated, turn upon the saved so as to devour them - like as the instruments of war were turned upon men? Of the generation which was dispersed (which was a type of losing salvation), it was said: “He was unto me as a bear lying in wait, and as a lion in secret places. He hath turned aside my ways, and pulled me in pieces: He hath made me desolate” (Lam. 3:10-11). There is no explanation for this, except that, during the time that His people are cast off but not cast away, they are considered sinners and enemies in the mind of God; otherwise He would not treat them as such. As with the arrows of wrath, so David confesses of the wounds of His wrath – “My wounds stink and are corrupt because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long” (Ps. 38:5-6).
As it is with the instruments of war and death, and the Lion-like devouring wrath, so it was with the waves of God’s wrath as in the time of Jonah’s destruction. He said, “All Thy billows and Thy waves passed over me… I am cast out of Thy sight” (Jonah 2:3-4); thus are the godly when they are “cast off” (Ps. 88:14). They do lament their complaint to God, “Thy wrath lieth hard upon me, and Thou hast afflicted me with all Thy waves” (Ps. 88:7, 42:7). So again it is written of the generation of Jeremiah, “Waters flowed over mine head; then I said, I am cut off” (Lam. 3:54). Thus all of these wrathful expressions of God are obviously linked together to reveal the same thing: “I am the man that hath seen affliction by the rod of His wrath…Surely against me is He turned; He turned His hand against me all the day” (Lam. 3:1, 3), and we know that God only turns in anger, as an enemy, toward sinners – therefore saints must be able to become sinners (during the time they are temporarily snared in unrepentant sin, a condition otherwise known as “cast off” or “fallen”). Now remember, they can recover their saintly standing, and if they don’t, they will eventually be reprobated.
When God reprobates men, as seen throughout history, they are called castaways or reprobates. In Jeremiah, God spoke of them as “reprobate silver” (Jer. 6:30), which is cast away, useless, and without value, therefore it is unredeemable by the purifying fires of a smelting furnace. God’s chastening is the fire of this smelting furnace, and as was formerly stated, when chastening ceases, then Paternal love ceases – thus the Father’s son is dead. When God casts men away, as the prophet says in Hosea 9:17, “My God will cast them away,” they are cast away from the Presence of God; thus God says, “Woe also to them when I depart from them” (Hos. 9:12), “I will drive them out of Mine House, I will love them no more” (Hos. 9:15). Experientially, God’s presence is as the virtue of health and nourishment, like that which comes from a vine to make healthy and feed the branches grafted into it, but when a man is cast away from God, they are, as it were, cast away from “The Vine.” The prophets declared this about people: “He hath laid my vine waste, and barked my fig tree: He hath made it clean bare, and cast it away; the branches thereof are made white” (Joel 1:7).
Do you remember the prophetic language of God when He did turn upon Israel as a man of war with the instruments of death, and as a devouring Lion? Could it ever be that these instruments of destruction could be turned toward a saint whom God loves, like as they were turned toward the city and nation of Israel? Could it be that they are turned toward a saint during this temporary period of time when God casts a man off, and, if they repent before He casts them away, then, lo, the sword of His wrath is returned to its sheath? David, the beloved of God, often confessed himself to be cast off by the Lord! At such a time, the instruments of death were taken up by the hand of God, as it were, and the sword of wrath was “drawn forth out of his sheath”, yet, unlike those who were cast away, David interceded, repented, sought the face of his God, and thus, the sword returned to its sheath. The sword did slay him, but not utterly. The arrows were therefore taken up in the hand of God because of, David says, “Thine anger” (Ps. 38:3), but would you, my reader, ever believe that there has been a time in your walk with God that you could look up and perceive the bent bow of God aimed toward you? David did! God did not merely aim the bow at David, but He stuck him through with arrows! David said, “Thine arrows stick fast in me, and Thy hand presseth me sore” (Ps. 38:2). And again David said, “My wounds stink and are corrupt because of my foolishness” (Ps. 38:5). Aren’t the arrows of God His instruments of death, which are meant for God’s enemies? Indeed they are, and so is God’s wrath, but will you know this biblical God which nearly kills you to save you, that forbears wrath chiefly for Himself? The wrath of God is temporarily kindled against His holy saints who do persevere, for if it would go on forever and always, then all would be utterly forsaken and cast away – but instead they are cast off and then recovered. “For I will not contend for ever, neither will I be always wroth: for the spirit should fail before Me, the souls which I have made” (Isa. 57:16).
The question I posed was thus, in other words: as Psalm 7:11-13 states that God bends His bow and shoots at sinners, and it also says that God judgeth the righteous, is it possible for saints to become sinners (at least temporarily) so that they are pursued by God’s wrathful and just instruments of death? Though they may not be cast away like Jeremiah’s generation, when it was said: “He hath bent His bow, and set me as a mark for the arrow. He hath caused the arrows to His quiver to enter into my reins” (Lam. 3:12-13), is it possible to be temporarily seized by the instruments of God’s wrath and death, but then delivered from them, by the grace of God? Remember, the book of Lamentations is written as a lament over the reprobation of a generation which is a type of those who lose their salvation, and also remember the previous references which affirm this as an experience of the regenerate prophet – King David. Seeing these references, the reader must conclude to the affirmative. Yet again the question could be posed: is it possible for God, Who was a Lion of destruction toward those who are reprobated, turn upon the saved so as to devour them - like as the instruments of war were turned upon men? Of the generation which was dispersed (which was a type of losing salvation), it was said: “He was unto me as a bear lying in wait, and as a lion in secret places. He hath turned aside my ways, and pulled me in pieces: He hath made me desolate” (Lam. 3:10-11). There is no explanation for this, except that, during the time that His people are cast off but not cast away, they are considered sinners and enemies in the mind of God; otherwise He would not treat them as such. As with the arrows of wrath, so David confesses of the wounds of His wrath – “My wounds stink and are corrupt because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long” (Ps. 38:5-6).
As it is with the instruments of war and death, and the Lion-like devouring wrath, so it was with the waves of God’s wrath as in the time of Jonah’s destruction. He said, “All Thy billows and Thy waves passed over me… I am cast out of Thy sight” (Jonah 2:3-4); thus are the godly when they are “cast off” (Ps. 88:14). They do lament their complaint to God, “Thy wrath lieth hard upon me, and Thou hast afflicted me with all Thy waves” (Ps. 88:7, 42:7). So again it is written of the generation of Jeremiah, “Waters flowed over mine head; then I said, I am cut off” (Lam. 3:54). Thus all of these wrathful expressions of God are obviously linked together to reveal the same thing: “I am the man that hath seen affliction by the rod of His wrath…Surely against me is He turned; He turned His hand against me all the day” (Lam. 3:1, 3), and we know that God only turns in anger, as an enemy, toward sinners – therefore saints must be able to become sinners (during the time they are temporarily snared in unrepentant sin, a condition otherwise known as “cast off” or “fallen”). Now remember, they can recover their saintly standing, and if they don’t, they will eventually be reprobated.
“All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.” (Amos 9:10)
“Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” (Jas. 5:19-20) |
Saints who are under the wrath of God have become His enemies (James 4:4), or adversaries (Heb. 10:27), as formerly addressed in detail. Such a state is a rebukable state (1 Tim. 6:14), which God seeks to prevent so as to make us “sons of God without rebuke” (Php. 2:15). If God’s sons will be “without rebuke in the midst of a crooked and perverse nation”, it will be because they are uncorrupted by the crookedness and perversion around them, but if they are corrupted, God saith: “They have corrupted themselves, their spot is not the spot of His children: they are a perverse and crooked generation” (Deut. 32:5). The rebuke of God is the mark of damnation (Hos. 5:9, Isa. 51:20), and of curse and destruction (Deut. 28:20); thus it is feared by the righteous who are cast off and backslidden (Psalms 38:1, 6:1). To be without rebuke is also to be “blameless and harmless” (Php. 2:15).
To be blameless is to be perseverant in grace (1 Cor. 1:8), and the NT letters attempt to recover and establish the saints so that they would be “unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:13). To this end, the NT pastors wrote, preached, and labored (1 Thess. 5:23) – even for the Churches’ “perfection” (1 Thess. 3:10, Col. 1:28-29) – and anyone who was sleeping to this burden had to awake to clear themselves from the dangerous threat of BLAME before Christ: “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless” (2 Peter 3:14).
To be blamable and rebukable, you are under an offence; thus Paul prays fervently for Christians to escape the terror of Judgment Day which can turn into and become a revelation of wrath for a man, if indeed the Christian is not “sincere and without offence till the Day of Christ” (Php. 1:10). “Offence” is repeatedly spoken of as an expression for damnable sin (Rom. 9:33, 5:15, 18, 20, Matt. 18:7, Acts 24:16); even so it is defined in the OT as well (Hos. 5:15, Isa. 8:14). A man blamed as an offender is a “transgressor” (Gal. 2:18), and at this time a Christian becomes a “sinner” (Gal. 2:17) “fallen from grace” (Gal. 5:4).
To be blamable, rebukable, and under offence, is also to be at fault (1 Cor. 6:7, Rom. 9:19) – thus, as a Christian can become a sinner as in the verses referenced above (James 5:19-20), so also a Christian can become overtaken in a fault and in need of restoration: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1). All the redeemed will be those who “are without fault before the Throne of God” (Rev. 14:5). To fall is to fall into fault, to be kept by grace is to be kept from fault, and thus it is written – “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, to the only Wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24-25). God would have men know about, and avoid, the damnable condition of being found “faulty” before Him (Hos. 10:2). All this is to say, saints can become sinners; thus let us make no more excuses, no more great swelling word-acrobatics to somehow make the scripture mean something other than what the plain meaning is, and therefore let us hear the clear warning and charge: “work out your own salvation with fear and trembling” (Php. 2:12). Let us hear about and understand the race in which we run (1 Cor. 9:26), the striving which we strive in (1 Cor. 9:24-25), “lest…I myself should be a castaway” (1 Cor. 9:27), and so, let us not “be ignorant” (1 Cor. 10:1) that we can “fall” (1 Cor. 10:12), but in acknowledging this awful reality, let us therefore, by grace, avoid it! “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ” (2 Peter 1:10-11).
“Behold, God will not cast away a perfect man, neither will He help the evil doers.” (Job 8:20)
“God will not cast away the perfect man”, it is true, but not all of God’s dear children do maintain Christian perfection. Do you? I am compelled to close this chapter with the poem of William Cowper titled “The Castaway”. Anthropomorphism, personification, and zoomorphism of God’s wrath are to teach us to fear, and this man wrote this poem with similar rhetorical powers as the scripture often wields. This poem remains as a death note for all to beware of! Cowper was a man who believed that he was cast away and without hope, and to read of such telling words of agony, one can only be silently amazed with horror…what a horror it must be to depart from the friendly Presence of God – FOREVER – to know it no more. Then, my reader, you are a castaway.
To be blameless is to be perseverant in grace (1 Cor. 1:8), and the NT letters attempt to recover and establish the saints so that they would be “unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:13). To this end, the NT pastors wrote, preached, and labored (1 Thess. 5:23) – even for the Churches’ “perfection” (1 Thess. 3:10, Col. 1:28-29) – and anyone who was sleeping to this burden had to awake to clear themselves from the dangerous threat of BLAME before Christ: “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless” (2 Peter 3:14).
To be blamable and rebukable, you are under an offence; thus Paul prays fervently for Christians to escape the terror of Judgment Day which can turn into and become a revelation of wrath for a man, if indeed the Christian is not “sincere and without offence till the Day of Christ” (Php. 1:10). “Offence” is repeatedly spoken of as an expression for damnable sin (Rom. 9:33, 5:15, 18, 20, Matt. 18:7, Acts 24:16); even so it is defined in the OT as well (Hos. 5:15, Isa. 8:14). A man blamed as an offender is a “transgressor” (Gal. 2:18), and at this time a Christian becomes a “sinner” (Gal. 2:17) “fallen from grace” (Gal. 5:4).
To be blamable, rebukable, and under offence, is also to be at fault (1 Cor. 6:7, Rom. 9:19) – thus, as a Christian can become a sinner as in the verses referenced above (James 5:19-20), so also a Christian can become overtaken in a fault and in need of restoration: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1). All the redeemed will be those who “are without fault before the Throne of God” (Rev. 14:5). To fall is to fall into fault, to be kept by grace is to be kept from fault, and thus it is written – “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, to the only Wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24-25). God would have men know about, and avoid, the damnable condition of being found “faulty” before Him (Hos. 10:2). All this is to say, saints can become sinners; thus let us make no more excuses, no more great swelling word-acrobatics to somehow make the scripture mean something other than what the plain meaning is, and therefore let us hear the clear warning and charge: “work out your own salvation with fear and trembling” (Php. 2:12). Let us hear about and understand the race in which we run (1 Cor. 9:26), the striving which we strive in (1 Cor. 9:24-25), “lest…I myself should be a castaway” (1 Cor. 9:27), and so, let us not “be ignorant” (1 Cor. 10:1) that we can “fall” (1 Cor. 10:12), but in acknowledging this awful reality, let us therefore, by grace, avoid it! “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ” (2 Peter 1:10-11).
“Behold, God will not cast away a perfect man, neither will He help the evil doers.” (Job 8:20)
“God will not cast away the perfect man”, it is true, but not all of God’s dear children do maintain Christian perfection. Do you? I am compelled to close this chapter with the poem of William Cowper titled “The Castaway”. Anthropomorphism, personification, and zoomorphism of God’s wrath are to teach us to fear, and this man wrote this poem with similar rhetorical powers as the scripture often wields. This poem remains as a death note for all to beware of! Cowper was a man who believed that he was cast away and without hope, and to read of such telling words of agony, one can only be silently amazed with horror…what a horror it must be to depart from the friendly Presence of God – FOREVER – to know it no more. Then, my reader, you are a castaway.
“THE CASTAWAY” – by William Cowper |
“Obscurest night involv'd the sky, Th' Atlantic billows roar'd,
When such a destin'd wretch as I, Wash'd headlong from on board,
Of friends, of hope, of all bereft, His floating home for ever left.
No braver chief could Albion boast, Than he with whom he went,
Nor ever ship left Albion's coast, With warmer wishes sent.
He lov'd them both, but both in vain, Nor him beheld, nor her again.
Not long beneath the whelming brine, Expert to swim, he lay;
Nor soon he felt his strength decline, Or courage die away;
But wag'd with death a lasting strife, Supported by despair of life.
He shouted: nor his friends had fail'd, To check the vessel's course,
But so the furious blast prevail'd, That, pitiless perforce,
They left their outcast mate behind, And scudded still before the wind.
Some succour yet they could afford; And, such as storms allow,
The cask, the coop, the floated cord, Delay'd not to bestow.
But he (they knew) nor ship, nor shore, Whate'er they gave, should visit more.
Nor, cruel as it seem'd, could he, Their haste himself condemn,
Aware that flight, in such a sea, Alone could rescue them;
Yet bitter felt it still to die, Deserted, and his friends so nigh.
He long survives, who lives an hour, In ocean, self-upheld;
And so long he, with unspent pow'r, His destiny repell'd;
And ever, as the minutes flew, Entreated help, or cried—Adieu!
At length, his transient respite past, His comrades, who before
Had heard his voice in ev'ry blast, Could catch the sound no more.
For then, by toil subdued, he drank, The stifling wave, and then he sank.
No poet wept him: but the page, Of narrative sincere;
That tells his name, his worth, his age, Is wet with Anson's tear.
And tears by bards or heroes shed, Alike immortalize the dead.
I therefore purpose not, or dream, Descanting on his fate,
To give the melancholy theme, A more enduring date:
But misery still delights to trace, Its semblance in another's case.
No voice divine the storm allay'd, No light propitious shone;
When, snatch'd from all effectual aid, We perish'd, each alone:
But I beneath a rougher sea, And whelm'd in deeper gulfs than he.”
When such a destin'd wretch as I, Wash'd headlong from on board,
Of friends, of hope, of all bereft, His floating home for ever left.
No braver chief could Albion boast, Than he with whom he went,
Nor ever ship left Albion's coast, With warmer wishes sent.
He lov'd them both, but both in vain, Nor him beheld, nor her again.
Not long beneath the whelming brine, Expert to swim, he lay;
Nor soon he felt his strength decline, Or courage die away;
But wag'd with death a lasting strife, Supported by despair of life.
He shouted: nor his friends had fail'd, To check the vessel's course,
But so the furious blast prevail'd, That, pitiless perforce,
They left their outcast mate behind, And scudded still before the wind.
Some succour yet they could afford; And, such as storms allow,
The cask, the coop, the floated cord, Delay'd not to bestow.
But he (they knew) nor ship, nor shore, Whate'er they gave, should visit more.
Nor, cruel as it seem'd, could he, Their haste himself condemn,
Aware that flight, in such a sea, Alone could rescue them;
Yet bitter felt it still to die, Deserted, and his friends so nigh.
He long survives, who lives an hour, In ocean, self-upheld;
And so long he, with unspent pow'r, His destiny repell'd;
And ever, as the minutes flew, Entreated help, or cried—Adieu!
At length, his transient respite past, His comrades, who before
Had heard his voice in ev'ry blast, Could catch the sound no more.
For then, by toil subdued, he drank, The stifling wave, and then he sank.
No poet wept him: but the page, Of narrative sincere;
That tells his name, his worth, his age, Is wet with Anson's tear.
And tears by bards or heroes shed, Alike immortalize the dead.
I therefore purpose not, or dream, Descanting on his fate,
To give the melancholy theme, A more enduring date:
But misery still delights to trace, Its semblance in another's case.
No voice divine the storm allay'd, No light propitious shone;
When, snatch'd from all effectual aid, We perish'd, each alone:
But I beneath a rougher sea, And whelm'd in deeper gulfs than he.”