SCRIPTURE
STUDIES
VOLUME ONE - THE
DIVINE PLAN OF THE AGES
STUDY
XI
THE THREE WAYS—
THE BROAD WAY, THE NARROW
WAY, THE HIGHWAY
The
Broad Road to Destruction — The Narrow Way to Life — What is
Life? — The Divine Nature — The Relationship of the Divine and
Human Natures — The
Reward at the End of the Narrow Way — The High Calling Limited to the Gospel Age
— Difficulties and Dangers of the Narrow Way
— The Highway of Holiness.
WIDE is the gate of destruction, and broad that way
leading thither; and many are they who enter through it.
How narrow is the gate of life! how difficult that way leading
thither! and how few are they who find it!” Matt. 7:13,14, Diaglott translation
“And a highway shall be there, and a way, and it shall be called
the way of holiness; the unclean shall not pass over it; but it shall be
for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up
thereon, nor be found there; but they that walk there shall be
delivered.” Isa. 35:8,9
Three ways, the “broad road,” the “narrow
way” and the “highway,” are thus brought to our attention in the
Scriptures.
The
Broad Road to Destruction
This road is thus named because it is most easy to the degenerate
human race. Six thousand
years ago, as a sinner condemned to destruction, Adam (and the race
represented in him) started upon this road, and after nine hundred and
thirty years he reached its end—destruction.
As years and centuries have rolled on, the downward path has become
more and more smoothly worn, and the race has sped more and more rapidly
to destruction, the way becoming daily more glazed and slimed and slippery
with sin. And not only [page 206] does the way grow more slippery, but mankind daily
loses the power of resistance, so that now the average length of human
life is about thirty-five years. Men
now reach the end of the road—destruction—nine hundred years quicker
than did the first man.
For six thousand years the race has steadily pursued the broad,
downward way. Only a few,
comparatively, have tried to change their course and retrace their steps.
In fact, to retrace all the steps, and reach the original
perfection, has been impossible, though the effort of some to do so has
been commendable, and not without beneficial results.
For six thousand years sin and death have reigned relentlessly over
mankind, and driven them upon this broad road to destruction. And not until the Gospel age was a way of escape brought to
light. Though in previous
ages rays of hope were dimly seen in types and shadows, which were
joyfully hailed and acted upon by a few, yet life and immortality were not
brought to light until the appearing of our Lord and Savior, Jesus Christ,
and the proclamation by the apostles of the good tidings of redemption and
remission of sins and a consequent resurrection
from the destruction. (2 Tim. 1:10) The teachings of Jesus and the
apostles bring to light life—a
restitution or restoration to life for all mankind, as based upon the
merit and sacrifice of the Redeemer; and they show this to be the
significance of many Old Testament types.
They also bring to light immortality,
the prize of the high calling of the Gospel Church.
Although a way of escape from the broad road to destruction has
been brought to light through the gospel, the great mass of mankind heeds
not the good tidings, because depraved by sin and blinded by the
Adversary. Those who now gratefully accept the promise of life,
restoration to human existence, through Christ, have pointed out to them a
new way which has been opened up, by which consecrated [page 207] believers may go beyond the human nature and be
changed to a higher nature—the spiritual.
This new way “consecrated for us”—the
royal priesthood (Heb. 10:20)—our Lord called
“The
Narrow Way to Life.”
Our Master tells us that it is because of the narrowness of this
way that the many prefer to remain on the broad road to destruction. “Strait [difficult] is the gate and narrow is the way that
leadeth unto life, and few there be that find it.”
Before considering this way and its dangers and difficulties, let
us notice the end to which it leads—life.
As already seen, life may be enjoyed on various planes of being,
higher as well as lower than human. Life
is a broad and comprehensive term, but here our Lord uses it in reference
to that highest form of life, pertaining to the divine
nature—immortality—the prize for which he invited us to run. What is
life? We not only realize it
in ourselves, but we see its operation in lower animals, and even in
vegetation, and we are told of its existence in higher forms, angelic and
divine. How shall we define a term so comprehensive?
While we may not be able to discover the secret springs of life in
all, we may safely assume that the Divine Being, Jehovah, is the great
fountain of all life, from which all these springs are supplied.
All living things result from and depend on him for life.
All life, whether in God or in his creatures, is the same: it is an
energizing principle, not a substance.
It is a principle which inheres in God, but which
in his creatures results from certain causes which God has ordained, and of it he
is therefore the cause, the author or fountain. Hence the creature is in no sense a part or an offspring of
the Creator’s essence or nature, as some imagine, but he is God’s
handiwork infused with life. [page 208]
Recognizing the fact that only in the divine nature is life
independent, unlimited, exhaustless, ever continuous and neither produced
nor controlled by circumstances, we see that of necessity Jehovah is
superior to those physical laws and supplies which he ordained for the
sustenance of his creatures. It
is this quality, which pertains only to the divine nature, that is
described by the term immortality.
As shown in the preceding chapter, immortal
signifies death-proof, consequently disease and pain-proof.
In fact, immortality may be used as
a synonym for divinity. From the
divine, immortal fountain proceed all life and blessing, every good and
perfect gift, as from the sun the earth receives her light and vigor.
The sun is the great fountain of light to the earth, illuminating
all things, producing many varieties of color and shades of light,
according to the nature of the object upon which it shines.
The same sunlight shining upon a diamond, upon a brick, and upon
various kinds of glass, produces strikingly different effects.
The light is the same, but the objects upon which it shines differ
in their capacity to receive and to transmit it.
So with life: it all flows from the one exhaustless fountain.
The oyster has life, but its organism is such that it cannot make
use of much life, just as the brick cannot reflect much of the light of
the sun. So with each of the
higher manifestations of life, in beast, fish and fowl.
Like the various kinds of glass under sunlight, so these various
creatures show forth differently the various organic powers they possess,
when life animates their organisms.
The polished diamond is so adapted to the light that it appears as
though it possessed it within itself, and were itself a miniature sun.
So with man, one of the masterpieces of God’s creation, made only
“a little lower than the angels.” He was so grandly formed as to be
able to receive and [page 209] retain life by the use of the means which God
supplied, and never grow dim. Thus
was Adam before he fell grander than any other earthly creature, not by
reason of any difference in the life
principle implanted, but because of a grander organism. Yet, let us remember that as the diamond can reflect no light
except when shone upon by the sun, so man can possess and enjoy life only
as the supply of life is continued. Man
has not inherent life: he is no more a fountain of life than a diamond is
a fountain of light. And one
of the very strongest evidences that we have not an exhaustless supply of
life in ourselves, or, in other words, that we are not immortal, is that
since sin entered, death has passed upon all our race.
God had arranged that man in Eden should have access to
life-sustaining trees, and the paradise in which he was placed was
abundantly supplied with numbers of “every [kind of] tree” good for
food or for adornment. (Gen. 2:9,16,17) Among the trees of life good for
food was one forbidden. While for a time forbidden to eat of the tree of
knowledge, he was permitted to eat freely of trees which sustained life
perfectly; and he was separated from them only after transgression, that
thereby the death-penalty might go into effect. Gen. 3:22
Thus the glory and beauty of humanity are seen to be dependent on
the continued supply of life, just as the beauty of the diamond is
dependent on the continued supply of sunlight.
When sin deprived humanity of the right to life, and the supply was
withheld, immediately the jewel began to lose its brilliancy and beauty,
and finally it is deprived of its last vestige in the tomb.
His beauty consumes away like a moth. (Psa. 39:11)
As the diamond loses its beauty and brilliancy when the light is
withdrawn, so man loses life when God withholds the supplies from him.
“Yea, man giveth up the ghost [life] and where is he?” (Job
14:10) “His sons [page 210] come to honor, and he knoweth it not; and they are
brought low, but he perceiveth it not of them.” (Verse 21) “For there
is no work, nor device, nor knowledge, nor wisdom, in the grave whither
thou goest.” (Eccl. 9:10) But
since a ransom has been found, since the death penalty has been provided
by the Redeemer, the jewel is to have its beauty restored, and is again to
reflect perfectly the Creator’s image when the Sun of Righteousness
shall arise with healing in his wings. (Mal. 4:2)
It is because of the sin-offering, the sacrifice of Christ, that
“All that are in their graves shall come forth.”
There shall be a restitution of all things; first an opportunity or
offer of restitution to all, and ultimately the attainment of human
perfection by all who will obey the Redeemer.
This, however, is not the reward to which Jesus refers as the end
of the narrow way. From other
scriptures we learn that the reward promised to those who walk the narrow
way is the “divine nature”—life inherent, life in that superlative
degree which only the divine nature can possess—immortality. What a
hope! Dare we aspire to such
a height of glory? Surely not without positive and explicit invitation could any
rightfully thus aspire.
From 1 Tim. 6:14-16 we learn that the immortal or divine nature was
originally the possession of divinity only. We read: “He [Jesus] in his
time [the Millennial age] will show who is the blessed and only
potentate—the King of kings and Lord of lords, who only hath
immortality, dwelling in the light which no man can approach unto, whom no
man hath seen nor can see.” All other beings, angels, men, beasts, birds, fish, etc., are
but vessels holding each its measure of life, and all differing in
character, capacity, and quality according to the organism which it has
pleased the Creator to provide for each. [page 211]
Further, we learn that Jehovah, who alone possessed immortality
originally, has highly exalted his Son, our Lord Jesus, to the same
divine, immortal nature; hence he is now the express image of the
Father’s person. (Heb. 1:3) So
we read, “As the Father hath LIFE IN HIMSELF [God’s definition of
“immortality”—life
in himself—not drawn from other sources, nor dependent on
circumstances, but independent, inherent life], so
hath he given to the Son to have LIFE IN HIMSELF.” (John 5:26)
Since the resurrection of the Lord Jesus, then, two beings are
immortal; and, amazing grace! the same offer is made to the Bride of the
Lamb, being selected during the Gospel age.
Yet not all of the great company who are nominally of the Church
will receive this great prize, but only that “little flock” of
overcomers who so run as to obtain it; who follow closely in the
Master’s footsteps; who, like him, walk the narrow way of sacrifice,
even unto death. These, when
born from the dead in the resurrection, will have the divine nature and
form. This immortality, the
independent, self-existent, divine nature, is the life to which the narrow
way leads.
This class is not to be raised from the tomb human beings; for we
are assured by the Apostle that, though sown in the tomb natural bodies,
they will be raised spiritual bodies.
These all shall be “changed,” and even as they once bore the
image of the earthly, human nature, they shall bear the image of the
heavenly. But “it doth not
yet appear what we shall be”—what a spiritual body is; but “we know
that when he shall appear, we shall be like him,” and share in
“the glory to be revealed.” 1 John 3:2; Col. 1:27; 2 Cor. 4:17; John
17:22; 1 Pet. 5:10; 2 Thess. 2:14
Not only is this high calling to a change
of nature confined exclusively to the Gospel age, but it is the
only offer of this age. Hence
our Lord’s words quoted at the beginning of [page 212] this chapter include on the broad road to destruction
all who are not on the way to the only prize now offered.
All others are still on the broad road—these only have as yet
escaped the condemnation that is on the world.
This, the only way of life now open, because of its difficulty,
finds few who care to walk in it. The masses of mankind in their weakness prefer the broad,
easy way of self-gratification.
The narrow way, while it ends in life, in immortality, might be
called a way of death, since its prize is gained through the sacrifice of
the human nature even unto death. It is the narrow way of
death to life.
Being reckoned free from the Adamic guilt and the death penalty,
the consecrated voluntarily surrender or sacrifice
those human rights, reckoned theirs, which in due time they, with the
world in general, would have actually received.
As “the man Christ Jesus” laid down or sacrificed his life for
the world, so these become joint-sacrificers with him. Not that his sacrifice was insufficient and that others were needed;
but while his is all-sufficient, these are permitted to serve and to
suffer with him in order to become his bride and joint-heir. So, then,
while the world is under condemnation to death, and is dying with Adam, this “little
flock,” through the process of faith reckonings and sacrifice, already
described, are said to die with
Christ. They sacrifice and
die with him as human beings,
in order to become partakers of the divine nature and glories with
him; for we believe that if we be dead with
him, we shall also live with
him. If we suffer with him, we shall also be
glorified together. Rom. 8:17 and 2 Tim. 2:11,12
In the beginning of the Millennial age, those who now walk the
narrow way will have gained the great prize for which they ran,
immortality; and being thus clothed with the divine nature and power, they
will be prepared for the [page 213] great work of restoring and blessing the world during
that age. With the end of the
Gospel age, the narrow way to immortality will close, because the select
“little flock” that it was designed to test and prove will have been
completed. “Now is the accepted [Greek, dektos,
acceptable or receivable] time”—the time in which sacrificers, coming
in the merit of Jesus and becoming dead with him, are acceptable to God—a sacrifice of sweet odor.
Death, as the Adamic penalty, will not be permitted forever; it
will be abolished during the Millennial age; as a sacrifice
it will be acceptable and rewarded only during the Gospel age.
It is only as “new creatures”
that the saints of this age are on the way to life; and only as
human beings are we consecrated to destruction, as sacrifices.
If, as human creatures, we be dead with Christ, as new, spiritual
beings, we shall live with him. (Rom. 6:8)
The mind of God in us, the transformed mind, is the germ of the new
nature.
The new life would be easily choked; and Paul assures us that when
begotten of the spirit through the truth, if we live after the flesh, we
shall die (lose our life), but if we, through the spirit, do mortify (put
to death) the deeds of the body (the disposition of the human nature), we
(as new creatures) shall live; for the sons of God are those led by the
spirit of God. (Rom. 8:13,14) This
is a thought of utmost importance to all the consecrated; for if we have
covenanted with God to sacrifice the human nature, and if that sacrifice
was accepted by him, it is useless to attempt to take it back.
The human is reckoned of God as dead now, and must actually die,
never again to be restored. All
that can be gained, then, by turning back to live after the flesh, is a
little human gratification at the expense of the new spiritual nature.
There are, however, many consecrated ones desirous of [page 214] the prize,
and who have been begotten of the spirit, who are partially overcome by
the allurements of the world, the desires of the flesh, or the arts of the
devil. They partially lose sight of the prize set before us, and try
to walk upon a middle road—to keep the favor of God and the favor of the
world, forgetting that “the friendship of the world is enmity with
God” (James 4:4), and that the instructions to those running the race
for the prize are, Love not the world, and, Seek not honor one of another,
but that honor which cometh from God only. 1 John 2:15; John 5:44
These, who love the present world, but who have not wholly forsaken
the Lord and despised their covenant, receive a scourging and purifying by
the fire of affliction. As
the Apostle expresses it, they are delivered over to Satan for the
destruction of the flesh, that the spirit (the newly begotten nature) may
be saved in the day of the Lord Jesus. (1 Cor. 5:5) And if rightly
exercised by the discipline, they will finally be received into the
spiritual condition. They
will have everlasting, spirit life as angels have it, but will lose the
prize of immortality. They
will serve God in his temple, and stand before
the throne, having palms in their hands (Rev. 7:9-17); but though that
will be glorious, it will not be so glorious as the position of the
“little flock” of overcomers, who will be kings and priests unto God,
seated with Jesus in
the throne as his bride
and joint-heir, and with him crowned with immortality.
Ours is a rugged, steep, narrow way, and were it not that strength
is furnished for each successive step of the journey, we could never reach
the goal. But our Captain’s
word is encouraging: Be of good cheer; I have overcome; my grace is
sufficient for thee, for my strength is made perfect in weakness. (John
16:33; 2 Cor. 12:9) The
difficulties of this way are to act as a separating principle to sanctify
and refine a “peculiar people” to be “heirs of God and joint-heirs [page 215] with Jesus Christ.”
In view of these things, let us come boldly to the throne of grace,
that we may obtain mercy and find grace to help in time of need, while we
fight the good fight of faith and lay hold on “the crown of
glory”—immortality, the divine nature. 2 Tim. 4:8; 1 Peter 5:4
The
Highway of Holiness
While the special hope of the Gospel age is so surpassingly
glorious, and the way to it is correspondingly difficult—narrow, hedged
in by hardships and dangers at every step—so that few find it, and
obtain the great prize at its end, the new order of things in the age to
come is to be entirely different. As
a different hope is held out, so also a different way leads to it. The
way to immortality has been a way which required the sacrifice of the
otherwise lawful and proper hopes, ambitions and desires—the sacrifice
forever of the human nature. But
the way to human perfection, to restitution, the hope of the world,
requires only the putting away of sin: not the sacrifice of human rights
and privileges, but their proper enjoyment.
It will lead to personal purification and restoration to the image
of God as enjoyed by Adam before sin entered the world.
The way back to actual human perfection is to be made very plain
and easy; so plain that none may mistake the way; so plain that “the
wayfaring man, and those unacquainted therewith, shall not go astray” (Isa.
35:8—Leeser); so plain that
none will need to teach his neighbor, saying, Know the Lord, for all shall
know the Lord from the least unto the greatest. (Jer. 31:34)
Instead of being a narrow way that few can find, it is termed “a
highway,” a public roadway—not a narrow, steep, rugged, difficult,
hedged byway, but a way specially prepared for easy travel—specially
arranged for the convenience and comfort of the travelers. Verses 8 and 9
show that it is a public road, open to all the [page 216] redeemed—every man.
Every man for whom Christ died, who will recognize and avail
himself of the opportunities and blessings purchased by the precious
blood, may go up on this Highway of Holiness to the grand goal of perfect
restitution to human perfection and everlasting life.
Nor will these be reckoned justified and granted a reckoned standing of holiness
and perfection in the sight of God; when started upon this highway of
holiness they may go up thereon to actual
perfection, as a result of endeavor and obedience, to which all things
will be made favorable by their Redeemer, then reigning in power.
Each individual will, according to his necessities, be aided by the
wise and perfect administration of the new kingdom.
This, as will occur to some, is the legitimate result of the
ransom. Since our Lord, the
man Christ Jesus, gave himself a ransom for all, and desires all to come
to a knowledge of the truth, and thereby to actual perfection, why does he
not at once make a good and broad highway for all?
Why does he not remove the obstructions, the stumbling-stones, the
pitfalls and snares? Why not help the sinner back to full harmony with
God, instead of making the way narrow, rugged, thorny, hard to find, and
still harder to walk in? A
failure rightly to divide the Word of truth, and to see that the present
narrow way leads to the special prize, and is for the trial and selection
of a little flock of joint-heirs, the body of Christ, which, when selected
and exalted with their Head, shall bless all nations, has led some to very
confused ideas on the subject. Failing
to see God’s plan, many try to preach a highway of holiness, an easy way
to life, in the present age, when no such way exists, and they confuse and
compromise the matter to fit the facts and the Scriptures with their
mistaken theories. On the highway soon to be opened, only sinful things
will be prohibited, while those who travel the narrow way must [page 217] deny themselves and sacrifice many things not sinful,
as well as war continually against besetting sins.
This is a pathway of sacrifice, as that of the coming age is to be
a highway of righteousness.
Of that highway it is significantly stated in symbolic language
that “No lion shall be there, nor any ravenous beast shall go up
thereon; it shall not be found there.” (Isa. 35:9) How many frightful
lions are now in the way of those who would be glad to forsake sinful
ways, and to pursue righteousness! There
is the lion of a degenerate public sentiment, which deters many from
venturing to obey the dictates of conscience in matters of everyday
life—dress, home, and business arrangements, etc.
The lion of temptation to strong drink hinders thousands who would
be glad to see it removed. Prohibitionists
and temperance workers now find a herculean task on their hands, which
only the authority and power of the next age can remove; and the same may
be said of other worthy efforts at moral reform.
“Nor shall any ravenous beast go up thereon.”
No giant corporations, organized to advance selfish, individual
interests at the expense of the general good, will be tolerated.
“They shall not hurt nor destroy in all my holy mountain”
(kingdom) saith the Lord. (Isa. 11:9)
Though there will be difficulties to labor against in overcoming
propensities to evil, etc., yet, in comparison with the narrow way of this
age, that will be an easy way. The
stones (stumbling-stones) shall all be gathered out, and the standard of
truth shall be lifted up for the people. (Isa. 62:10)
Ignorance and superstition will be things of the past, and
righteousness will receive its due reward, while to evil will be meted out
its just deserts. (Mal. 3:15,18) By wholesome chastisements, fitting
encouragements and plain instructions, as returned prodigals, mankind will
be trained and disciplined up to the grand [page 218] perfection from which father Adam fell.
Thus “the ransomed of the Lord shall
return [from destruction, by the grand highway of holiness]...with
songs and everlasting joy upon their heads; they shall obtain joy and
gladness, and sorrow and sighing shall flee away.” (Isa. 35:10) Our Lord referred to but two of these ways, because the third
was not yet due to be opened up—just as when announcing the good
tidings, he said, “This scripture is fulfilled in your ears,” but
omitted mentioning the “day of vengeance,” because it was not then
due. (Compare Luke 4:19 and Isa. 61:2.) Now, however, as the narrow way
draws to a close, the grand highway of righteousness begins to be seen
more and more distinctly, in the light of the dawning day.
Thus we have found a “Broad Road,” on which at present the
masses of mankind travel, deluded by the “prince of this world,” and
led by perverted tastes. We
have found that it was opened up and that our race was started in its
headlong course upon it by “one man’s
disobedience.” We have
found that the “Highway of Holiness” is to be opened up by our Lord,
who gave himself a ransom for all and redeems all from the destruction to which the “Broad Road” leads,
and that it will, in due time, be accessible and easy for all the redeemed
ones whom he bought with his own precious blood.
We have found, furthermore, that the present “Narrow Way,”
opened up by the merit of the same precious blood, is a special way
leading to a special prize, and is made specially narrow and difficult as
a test and discipline for
those now being selected to be made partakers of the divine nature and
joint-heirs with our Lord Jesus in the Kingdom of glory soon to be
revealed for the blessing of all. Such
as have this
hope—who see this prize—may count all other hopes as but loss
and dross in comparison. Phil. 3:8-15
