There are passages of Scripture that clearly speak of the believer in Christ as now
possessing eternal life. And, there are other passages, just as numerous and just as
clear, which speak of eternal life as something to be entered into in the future.
Two men, who hold the final aspect of deliverance is predicated on the faithfulness of
the individual, said as follows: "As to whether we have eternal life in this world, or
whether we receive it in the world to come . . . . If it is in this world, I will
admit that the man can never so far apostatize as to be finally lost" (Bordan).
Bordan's brother, C.R. Nichol, in a debate with a soul sleeping materialist, said, "He
contends that man has not eternal life now; and therefore, he has nothing about him
that is immortal. I am certain that such does not follow. The people of God, the
Christian man, has life now, is alive in Christ, is now in possession of life; and the
life which is spiritual life, will never cease if he is faithful to the commands of
the Lord . . . . the life that we have as a result of being born again into the
kingdom of God . . . . he that is in Christ is alive, has life . . . . The life of the
faithful man of God never ends. Through our days on this earth, through the death
state, and through the glory world, the spirit will continue to have that life. Let me
say, though, that simply existence is not eternal life."
One man said, "If it is in this world, I will admit that the man can never so far
apostatize as to be finally lost." His brother said, " . . . . the Christian man, has
life now, is alive in Christ, is now in possession of life; and the life which is
spiritual life, will never cease if he is faithful to the commands of the Lord . . . .
The life of the faithful man of God never ends."
I agree with the statement of the first man, and agree with the statement of the
second man until he gets to the "if" of his statement. The child of God is now in
possession of eternal life, and that life will never end, but not on the condition,
"if he is faithful."
It would be very difficult to state more clearly the idea of eternal life being
presently possessed than the words of John 6:47, "He that believeth on me hath
everlasting life." But, in Mark 10:30 "the age to come" is contrasted to that period
called, "now in this time," and the words are equally clear that "eternal life" is to
be possessed "in the age to come." There are two methods of interpretation in dealing
with these two classes of scripture.
One is that of all who teach that one's "final acceptance" is predicated "upon his
course of life here," "if he is faithful," and "the faithful man of God." If one
actually possesses "eternal life" in this life, then it follows, as quoted, " . . . .
the man can never so far apostatize as to be finally lost."
But, Mr. Borden advocated the doctrine of apostasy. Therefore, what is his method, and
that of his brethren, in handling the truth of John 6:47? Hear their explanation, as
given by C.R. Nichol: "It is held by Baptists . . . . that the child of God is now in
possession of eternal life . . . . It is insisted by some that inasmuch as it is said
the believer 'hath' eternal life, (the present tense being used), it must be a present
possession. Any interpretation placed on a passage of scripture which is not in
harmony with the teaching of the Bible as a whole, cannot be true; regardless of the
'tense' used . . . . 'This is the promise he hath promised us, even the life eternal'
(I Jn 2:25). 'In hope of eternal life, which God, who cannot lie, promised before
times eternal' (Tit 1:2; 3:7). . . . . Christians have the promise of, and hope for
eternal life. That eternal life is something to be received in the world to come . . .
."
Therefore, Mr. Nichol's method of interpretation is that "eternal life" is a present
possession only in the sense of "promise," but it will not be actually possessed until
"the age to come."
The second method of interpretation, and this is the one I hold, is that both classes
of scripture are true as applicable to the part of man they involve. Paul spoke of man
as made up of "the inward man" and the "outward man" in II Corinthians 4:16--a
distinction which is made throughout God's word.
"Eternal life," as reserved for the future, without exception, relates to the "outward
man," or "the body," and "eternal life" which the believer in Christ "hath" now, is
descriptive of "the inward man." The life in both cases is the same in essence, but it
does not apply to the same part of man.
We believe the scriptures are unmistakably clear that "the inward man" of the believer
in Christ has already been redeemed, quickened, raised up, saved, and "hath
everlasting life." But, the "outward man" of the believer in Christ is promised to be
redeemed, quickened, raised up, saved, and "enter into life eternal."
Of redemption, Paul, in writing to the children of God, including himself, said, "In
whom we have redemption through his blood, the forgiveness of sins, according to the
riches of his grace" (Eph 1:7; Col 1:14). This aspect of redemption is an accomplished
fact, not something to be accomplished in the future.
Yet, there is an aspect of redemption reserved for the future, but notice to what part
of man it applies: "And not only they, but ourselves also, which have the first fruits
of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to
wit, the redemption of our body" (Romans 8:23).
Similarly, in addressing God's children, Paul wrote, "And you hath he quickened, who
were dead in trespasses and sins . . . . hath quickened us" (Eph 2:1, 5). This aspect
of quickening is an accomplished fact, not something to be accomplished in the future.
As the redemption of Ephesians 1:7 involved "the forgiveness of sins," so the
quickening, or being "made alive," here is the remedy of those "dead (not physically,
but) in trespasses and sins." As there is an aspect of redemption reserved for the
future, involving the body, so there is a future aspect of quickening involving that
same part of man, "the outward man."
Therefore, Paul writes, "But if the Spirit of him that raised up Jesus from the dead
dwell in you, he that raised up Christ from the dead shall also quicken your mortal
bodies by his Spirit that dwelleth in you" (Rm 8:11). This future redemption and
quickening is what the believer in Christ has in promise now.
How about being raised up? Well, "the inward man" has already been raised up. Thus,
Paul declares, "And hath raised us up," which fact precedes "the ages to come" (Eph
2:6-7). But, Paul also wrote of a time, yet future, when "the dead in Christ shall
rise first" (I Thess 4:16). Here, the state "dead" is descriptive of the body, and is
used in the same sense in which James uses the term "dead" in James 2:26, "the body
without the spirit is dead."
The language "shall rise," looking for the future, is applicable to the "outward man,"
for "the inward man" of the saved, or believer in Christ, "hath" already been "raised
up." We will come back to this matter of being raised up, as the expression pertains
to the body, but let us add to our discussion two other words, saved and eternal life.
"The inward man" has already been saved. That is an accomplished fact. Paul wrote,
"For by grace are ye saved" (Eph 2:8). But, there is an aspect of salvation, which we
call "the final aspect of salvation," that is future, and which, we believe, by the
examples already given of a future redemption, quickening, and being raised up,
pertains solely to the body. It is spoken of in Romans 13:11 as that "salvation nearer
than when we first believed" and is identical with that aspect of "salvation ready to
be revealed in the last time" (I Pet 1:5).
Of "eternal life," Christ taught, "He that believeth on me hath (a present possession)
everlasting life" (Jn 6:47). This is a fit descriptive of "the inward man" who has
already been redeemed, quickened, raised up and saved. Yet, we know that God's Word
speaks of the fact that "in the age to come eternal life" (Mk 10:30). If what we have
said, so far, is true to form, then we ought to be able to find this aspect of "life"
related to the "outward man," and we do.
Hear Paul, "For we know that if our earthly house of this tabernacle (speaking of the
body) were dissolved, we have a building of God, an house not made with hands, eternal
(and, this is from the same Greek word translated 'everlasting' in John 6:47) in the
heavens . . . . For we that are in this tabernacle do groan, being burdened: not for
that we would be unclothed, but clothed upon, that mortality might be swallowed up of
life" (II Cor 5:1, 4).
This is what we, the children of God, have in promise. Notice, "that mortality might
be swallowed up of life." The term "mortal," or "mortality," is used in God's Word
only in describing "the body." Thus, we have mention of "mortal body" (Rm 6:12);
"mortal bodies" (Rm 8:11); "mortal flesh" (II Cor 4:11); and etc.
When Christ returns for His own, "this corruptible (referring to a dead body) must put
on incorruption, and this mortal (referring to a living body) must put on immortality"
(I Cor 15:53). When this happens, then "mortality," descriptive solely of the body,
will be, as God promised, "swallowed up of life." That aspect of "life" that swallows
up "mortality" is that "eternal life" which God's children will "enter into . . . . in
the age to come."
It is not our purpose to consider this subject beyond Christ's return for the children
of God in this age. Many eschatological truths will not, therefore, be discussed. We
purpose to show that this final aspect of salvation involves only the body. It is our
hope, and that hope will be realized on exactly the same condition by which we became
the children of God. BD
possessing eternal life. And, there are other passages, just as numerous and just as
clear, which speak of eternal life as something to be entered into in the future.
Two men, who hold the final aspect of deliverance is predicated on the faithfulness of
the individual, said as follows: "As to whether we have eternal life in this world, or
whether we receive it in the world to come . . . . If it is in this world, I will
admit that the man can never so far apostatize as to be finally lost" (Bordan).
Bordan's brother, C.R. Nichol, in a debate with a soul sleeping materialist, said, "He
contends that man has not eternal life now; and therefore, he has nothing about him
that is immortal. I am certain that such does not follow. The people of God, the
Christian man, has life now, is alive in Christ, is now in possession of life; and the
life which is spiritual life, will never cease if he is faithful to the commands of
the Lord . . . . the life that we have as a result of being born again into the
kingdom of God . . . . he that is in Christ is alive, has life . . . . The life of the
faithful man of God never ends. Through our days on this earth, through the death
state, and through the glory world, the spirit will continue to have that life. Let me
say, though, that simply existence is not eternal life."
One man said, "If it is in this world, I will admit that the man can never so far
apostatize as to be finally lost." His brother said, " . . . . the Christian man, has
life now, is alive in Christ, is now in possession of life; and the life which is
spiritual life, will never cease if he is faithful to the commands of the Lord . . . .
The life of the faithful man of God never ends."
I agree with the statement of the first man, and agree with the statement of the
second man until he gets to the "if" of his statement. The child of God is now in
possession of eternal life, and that life will never end, but not on the condition,
"if he is faithful."
It would be very difficult to state more clearly the idea of eternal life being
presently possessed than the words of John 6:47, "He that believeth on me hath
everlasting life." But, in Mark 10:30 "the age to come" is contrasted to that period
called, "now in this time," and the words are equally clear that "eternal life" is to
be possessed "in the age to come." There are two methods of interpretation in dealing
with these two classes of scripture.
One is that of all who teach that one's "final acceptance" is predicated "upon his
course of life here," "if he is faithful," and "the faithful man of God." If one
actually possesses "eternal life" in this life, then it follows, as quoted, " . . . .
the man can never so far apostatize as to be finally lost."
But, Mr. Borden advocated the doctrine of apostasy. Therefore, what is his method, and
that of his brethren, in handling the truth of John 6:47? Hear their explanation, as
given by C.R. Nichol: "It is held by Baptists . . . . that the child of God is now in
possession of eternal life . . . . It is insisted by some that inasmuch as it is said
the believer 'hath' eternal life, (the present tense being used), it must be a present
possession. Any interpretation placed on a passage of scripture which is not in
harmony with the teaching of the Bible as a whole, cannot be true; regardless of the
'tense' used . . . . 'This is the promise he hath promised us, even the life eternal'
(I Jn 2:25). 'In hope of eternal life, which God, who cannot lie, promised before
times eternal' (Tit 1:2; 3:7). . . . . Christians have the promise of, and hope for
eternal life. That eternal life is something to be received in the world to come . . .
."
Therefore, Mr. Nichol's method of interpretation is that "eternal life" is a present
possession only in the sense of "promise," but it will not be actually possessed until
"the age to come."
The second method of interpretation, and this is the one I hold, is that both classes
of scripture are true as applicable to the part of man they involve. Paul spoke of man
as made up of "the inward man" and the "outward man" in II Corinthians 4:16--a
distinction which is made throughout God's word.
"Eternal life," as reserved for the future, without exception, relates to the "outward
man," or "the body," and "eternal life" which the believer in Christ "hath" now, is
descriptive of "the inward man." The life in both cases is the same in essence, but it
does not apply to the same part of man.
We believe the scriptures are unmistakably clear that "the inward man" of the believer
in Christ has already been redeemed, quickened, raised up, saved, and "hath
everlasting life." But, the "outward man" of the believer in Christ is promised to be
redeemed, quickened, raised up, saved, and "enter into life eternal."
Of redemption, Paul, in writing to the children of God, including himself, said, "In
whom we have redemption through his blood, the forgiveness of sins, according to the
riches of his grace" (Eph 1:7; Col 1:14). This aspect of redemption is an accomplished
fact, not something to be accomplished in the future.
Yet, there is an aspect of redemption reserved for the future, but notice to what part
of man it applies: "And not only they, but ourselves also, which have the first fruits
of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to
wit, the redemption of our body" (Romans 8:23).
Similarly, in addressing God's children, Paul wrote, "And you hath he quickened, who
were dead in trespasses and sins . . . . hath quickened us" (Eph 2:1, 5). This aspect
of quickening is an accomplished fact, not something to be accomplished in the future.
As the redemption of Ephesians 1:7 involved "the forgiveness of sins," so the
quickening, or being "made alive," here is the remedy of those "dead (not physically,
but) in trespasses and sins." As there is an aspect of redemption reserved for the
future, involving the body, so there is a future aspect of quickening involving that
same part of man, "the outward man."
Therefore, Paul writes, "But if the Spirit of him that raised up Jesus from the dead
dwell in you, he that raised up Christ from the dead shall also quicken your mortal
bodies by his Spirit that dwelleth in you" (Rm 8:11). This future redemption and
quickening is what the believer in Christ has in promise now.
How about being raised up? Well, "the inward man" has already been raised up. Thus,
Paul declares, "And hath raised us up," which fact precedes "the ages to come" (Eph
2:6-7). But, Paul also wrote of a time, yet future, when "the dead in Christ shall
rise first" (I Thess 4:16). Here, the state "dead" is descriptive of the body, and is
used in the same sense in which James uses the term "dead" in James 2:26, "the body
without the spirit is dead."
The language "shall rise," looking for the future, is applicable to the "outward man,"
for "the inward man" of the saved, or believer in Christ, "hath" already been "raised
up." We will come back to this matter of being raised up, as the expression pertains
to the body, but let us add to our discussion two other words, saved and eternal life.
"The inward man" has already been saved. That is an accomplished fact. Paul wrote,
"For by grace are ye saved" (Eph 2:8). But, there is an aspect of salvation, which we
call "the final aspect of salvation," that is future, and which, we believe, by the
examples already given of a future redemption, quickening, and being raised up,
pertains solely to the body. It is spoken of in Romans 13:11 as that "salvation nearer
than when we first believed" and is identical with that aspect of "salvation ready to
be revealed in the last time" (I Pet 1:5).
Of "eternal life," Christ taught, "He that believeth on me hath (a present possession)
everlasting life" (Jn 6:47). This is a fit descriptive of "the inward man" who has
already been redeemed, quickened, raised up and saved. Yet, we know that God's Word
speaks of the fact that "in the age to come eternal life" (Mk 10:30). If what we have
said, so far, is true to form, then we ought to be able to find this aspect of "life"
related to the "outward man," and we do.
Hear Paul, "For we know that if our earthly house of this tabernacle (speaking of the
body) were dissolved, we have a building of God, an house not made with hands, eternal
(and, this is from the same Greek word translated 'everlasting' in John 6:47) in the
heavens . . . . For we that are in this tabernacle do groan, being burdened: not for
that we would be unclothed, but clothed upon, that mortality might be swallowed up of
life" (II Cor 5:1, 4).
This is what we, the children of God, have in promise. Notice, "that mortality might
be swallowed up of life." The term "mortal," or "mortality," is used in God's Word
only in describing "the body." Thus, we have mention of "mortal body" (Rm 6:12);
"mortal bodies" (Rm 8:11); "mortal flesh" (II Cor 4:11); and etc.
When Christ returns for His own, "this corruptible (referring to a dead body) must put
on incorruption, and this mortal (referring to a living body) must put on immortality"
(I Cor 15:53). When this happens, then "mortality," descriptive solely of the body,
will be, as God promised, "swallowed up of life." That aspect of "life" that swallows
up "mortality" is that "eternal life" which God's children will "enter into . . . . in
the age to come."
It is not our purpose to consider this subject beyond Christ's return for the children
of God in this age. Many eschatological truths will not, therefore, be discussed. We
purpose to show that this final aspect of salvation involves only the body. It is our
hope, and that hope will be realized on exactly the same condition by which we became
the children of God. BD
| Chapter 27 Table of Contents Back to Home Page Send us E-Mail Church Phone - (254) 865-6924 |
Website design by
Laura Slack
Copyright © 2007
Gateway Baptist
Church
All Rights Reserved
Laura Slack
Copyright © 2007
Gateway Baptist
Church
All Rights Reserved
| Gateway Baptist Church Independent Unaffiliated Separated Soul-Winning KJV "It Does Make A Difference What You Believe". |
| Eternal life--Possessed Now, a Future Hope or Both? CHAPTER 26 By Bobby Dunn |