Chapter VIII: Christ Will Take All

"All that the Father giveth Me shall come to Me."--JOHN vi. 37.

If one were left to determine from our English Bible the meaning of this passage, it would be difficult to avoid the admission that it gives countenance to that form of doctrine commonly known as Calvinistic; for does it not present to us, in language sufficiently clear and obvious, the Divine Sovereignty as shown in Electing Grace? Must we not admit that there are those who by a Supreme Deed of Gift are allotted to the mercies of the Son; over whom He exercises the care of a good Shepherd; and is it not difficult to resist the conclusion that, as there are some who are the objects of special solicitude and care, so there are those who in some degree lie outside the sphere of the Divine Benevolence?

Again, if we were to look at the 39th verse of this same chapter, and read the words, "This is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day," should we not say that the natural meaning of the passage is that there is a Doctrine of Final Perseverance, linked on to that of the Election of Grace, and a necessary corollary to it?

But when we turn to the Greek, we notice that in the first of the verses quoted the word _all_ is in the neuter gender, and so does not necessarily apply to persons at all, and we are more likely to catch the true meaning of the words by reading it as follows: "Everything that the Father hath given Me shall come to Me"; and in the other passage a similar correction must be made, as is otherwise evident from the last part of the passage, "I will raise _it_ up at the last day"; "Of everything which the Father hath given Me I should lose nothing."

Viewed in this light, the words that were supposed to imply election teach consecration, and instead of final perseverance we read full possession. And this we do not say with any idea of refuting Calvinistic doctrine, having no "isms" of our own and little time to spend in attacking those of other people. Likely enough, our rendering of the words may be incorrect, and in any case we ought carefully to compare similar passages in the Gospel; but be that as it may, the truth is not affected that the Sovereignty of God and the Love of God demand the full subjection and surrender of our being; and we are assured that where these conditions are fulfilled, the Divine Possession and Protection become an intense and abiding reality.

Now, in confirmation of our rendering, we will examine the manner in which the passage is quoted by John Bunyan; and certainly we may say that if there was a Calvinistic meaning to be got out of a passage, John Bunyan was not the man to miss it; and moreover, since he was totally ignorant of Greek (and I suppose of Latin, too, there being only, as far as I know, the solitary expression in the _Pilgrim's Progress_ "de carne et sanguine Christi," accompanied by the marginal modesty, "the Latin I borrow"), he is not likely to fall into the mistake to which we may be liable, of evading the plain meaning of words by reference to the original tongue. Turning, then, to the _Holy War_, we shall find the following, giving an account of terms proposed by Diabolus for the surrender of the town of Mansoul; the offer of submission being made through his ambassador, Mr. Loth-to-Stoop. "Then Mr. Loth-to-Stoop said again, 'Sir, behold the condescension of my master! He says that he will be content if he may but have some place assigned to him in Mansoul as a place to live in privately, and you shall be lord of all the rest!' Then said the Golden Prince, 'All that the father giveth me shall come to me, and of all that he giveth me I will lose nothing, no, not an hoof or an hair. I will not, therefore, grant him, no, not the least corner in Mansoul to dwell in. I will have it all to myself.'" It is a little singular, to say the least, that he should have apprehended both the passages that we quoted in their right sense; and we had better attribute his accuracy to a touch of true inspiration.

Now, passing on from this point, we may think of the Lord Jesus in a twofold character:--

1. As the Receiver appointed to collect debts due to God.

2. As the Almoner of gifts from God to men. He can come to us and say, "My Father has appointed Me the heir of all things; He has put His affairs into My hands, so that debts to Him are debts to Me; how much, therefore, owest thou to thy Lord? For, all that the Father giveth Me shall come to Me."

He can come to us again and say, "The Father hath given Me authority over all flesh, that I should impart as well as exact; that I may give eternal life and eternal blessing, and Holy Ghost to as many as believe; that I should manifest His name to you, and give to you His word and His Glory, and all things I have received of Him; that I should give unto you rest and My own joy, and, by way of legacy in a will which the enemy cannot dispute, should leave peace with you; finally, ascending up on high, should send gifts to men, even to the rebellious, that the Lord their God might dwell among them. For He that spared not His own Son, but delivered Him up for you all, how shall He not with Him also freely give you all things. How much, therefore, hast thou received from thy Lord?"

And if we look at it rightly, He speaks but little of the dues, and much of the gifts; for God only exacts from us that He may be able to impart to us; there is no tyrant seated on the throne of the universe, but only a Father waiting to give the Holy Spirit to them that ask Him; and the uttermost farthing that He demands from us is only in order that He may have the right to save us to the uttermost, if we could but believe it.

We may say next, that if our ultimate condition must be that of entire subjection and surrender to and harmony with the Divine Will, how sad it is that our consecration is so slow, so protracted, so ungracious; that we take so much time to reach the point where we are altogether the Lord's. People can read the mystery of conversion in the parable of the dry bones in Ezekiel; but there is consecration in the story, too. Little by little we see the dead man coming into the place of blessing; bone to bone, sinew to sinew, nerve to nerve; and when there is the complete structure of a man, comes the vivifying breath from the four winds. Not before, for God must have a man to quicken; He does not inspire skeletons or fragments; as at the first, when a man stands before Him, He breathes into him the breath of life and he becomes a living soul.

We may well be ashamed when we think of the way in which consecration to God is made. We are like the man who, because he was irritated at a claim made upon him for a sum of money, went and paid the bill in farthings. So we pay our dues to God, giving as little as we can, and taking as long about it as we list. Perhaps it is because we treat Him that way, that God is obliged to appear exacting and talk to us about uttermost farthings at all.

Perhaps we shall be right in concluding from the 39th verse, that there is something in the resurrection contingent on the consecration: "I will raise _it_ up at the last day"; of one thing we may be very sure, that the life to come is not only conterminous with but continuous with the life that is. Death changes our surroundings but not our characters. There is no more breach of continuity in those than there is in an algebraical curve that goes to infinity.

We may, indeed, get dying grace, and hold a consecration meeting upon our dying beds, but it is not death that consecrates, nor the grave that sanctifies and cleanses from all sin. We shall begin the next life pretty much where we left off in this. We were singing a little while ago--

Let the veil become more thin,
Let the glory pierce between;

but, mark you, that veil does not become more thin by pulling out a thread here and a thread there; remember how at the Crucifixion the veil of the temple was rent in twain from the top to the bottom; the veil that is on your heart will go like that, when the day comes for things to appear which now are numbered amongst things not seen as yet, and for you to apprehend and participate in the things which God has laid up for those who love Him.