SIR ROBERT ANDERSON
Secret Service
Theologian
FORGOTTEN TRUTHS
CONTENTS
Preface
Chapter One. Some Questions Raised
Chapter
Two. The Eternal Word of God
Chapter Three. Blessing for
Gentiles
Chapter Four. Grace Enthroned
Chapter Five. The
Mystery of Christ
Chapter Six. The Lord Jesus Return
Chapter Seven. The Gentile Church
Chapter Eight. The Second
Coming, When?
Chapter Nine. Meantime, the Church Age
Chapter
Ten. Why the Great Delay?
Chapter Eleven. The "Bema" of
Christ
Chapter Twelve. Evangelization of the World
APPENDICES
1. The Eras of Servitude
2. Is the Church the Bride
of Christ?
3. The Lords Coming in Greek Words
4. Philippians
3:8-14
5. Exclusion from Millennial Kingdom.
PREFACE TO THE SECOND EDITION
THE early demand for a new edition of "Forgotten Truths"
gives proof that truths which have been let slip by so many are still cherished
by not a few.
The only adverse criticism the book has evoked is that which
was anticipated in the closing pages of Chap. 12.
In the early years of my
Christian life I was greatly perplexed and distressed by the supposed position
that the plain and simple words of such Scriptures as John 3:16, 1 John 2:2, 1
Timothy 2:6 were not true, save in a cryptic sense understood only by the
initiated. For, I was told, the overshadowing truth of Divine sovereignty in
election barred our taking them literally. But half a century ago a friend of
those days - the late Dr. Horatius Bonar - delivered me from this strangely
prevalent error. He taught me that truths may seem to us irreconcilable only
because our finite minds cannot understand the Infinite; and we must never
allow our faulty apprehension of the eternal counsels of God to hinder
unquestioning faith in the words of Holy Scripture.
Nor was this a
plausible effort to evade the special difficulty raised by a misuse of the
great truth of election; for a kindred mystery permeates our whole existence.
We are conscious of possessing a free and independent will which enables us to
turn hither and thither as we please, and to do good or evil. Were it
otherwise, indeed, the Divine judgment of the sinner would be unjust. And yet,
when we review the consequences of our conduct, we recognize the hand of God.
True it is that we think of Him only when the consequences are serious; but, as
the Lord explicitly taught, His sovereignty declares itself even in the fall of
a sparrow.
All this has its counterpart in relation to the promise of the
Coming. The believer and the infidel are agreed that in Apostolic times the
saints were taught to regard the Lords return as a hope that might be
realized during their lifetime. But now we are asked to acknowledge that the
infidel is right in maintaining that this was entirely a mistake! For, it is
argued, the Lord cannot come till "the number of His elect" is complete. And
Ephesians 1:4 is construed to mean that at some epoch in time, prior to 4004
B.C. (or whatever date be fixed for "the foundation of the world"), people now
living were made beneficiaries of Gods favour. It follows, therefore,
that, as "the number of the elect" was not complete prior to this twentieth
century of our era, the Advent could not have taken place at any period in the
past; and possibly the thirtieth century may dawn before the promise is
fulfilled! And when in amazement we seek for some explanation of the words,
"Surely I am coming quickly," we are told that "with the Lord a thousand years
are as one day" (2 Peter 3:8.). But does any one really imagine that there is a
celestial timepiece with a thousand-year dial! Is it not clear as light from
the language of these and kindred Scriptures, such as Psalm 90:4, that eternity
is Gods domain? Therefore is it that His judgments are unsearchable and
His ways past finding out. For eternity is not unlimited time, but the
antithesis of time; whereas time is the law of our being, "the condition under
which all created things exist" (Trench, Synonyms).
Those who put a special
meaning on certain words in Gospel texts can plead with truth that these words
are sometimes used in a restricted sense. But no plea of the kind is tenable
here. "I am surely coming quickly":" Yet a very little while and the Coming One
will come, and will not delay." These words are too definite to admit of any
second meaning; and to refuse to take them literally is equivalent to
challenging their truth. But how then can we explain the fact that they are
still unfulfilled? A solution of that most perplexing difficulty is supplied by
the following pages.
R. A.
CHAPTER ONE
QUESTIONS RAISED
THE lapse of time has not effaced from my memory the
details of a conversation of many years ago with a liberal-minded and cultured
Jewish Rabbi. He introduced himself by telling me that he was a student of the
New Testament, and that my friend, the then Chief Rabbi, had recommended one of
my expository books to his attention. "We regard Jesus as one of the greatest
of our Rabbis," was one of his opening remarks. And he added, "It was not he
that founded Christianity, but your Paul." I astonished him by replying that
beneath his assertion there lay a truth which the theology of Christendom had
let slip. For the words of the Lord Jesus (1) were explicit: "I am not sent but
to the lost sheep of the House of Israel"; "Salvation is of the Jews." In this
connection I cited also the Apostles words, that "Christ was a minister
of the circumcision for the truth of God, to confirm the promises made unto the
Fathers, and that the Gentiles might glorify God for His mercy." (Romans 15:8)
And this I explained by reference to the Lords parable of the great
supper. "You were the invited guests," I said, "for to you pertained the
Fathers and the promises, whereas the Gentiles are beholden to uncovenanted
mercy. But though by nature the waifs and strays of the highways and the
streets, grace has given us a place of special favour and nearness to God."
The pleasant tenor of a prolonged conversation was interrupted at one point by
an outburst about "the persecutions and cruelties his nation had suffered from
the Christian religion." This evoked a no less indignant outburst on my part at
his confounding the religion of Christendom with the Christianity of the New
Testament. I assured him that the best Christian theologians of our own time
were free from the ignorance which in other days claimed for "the Christian
Church" (2) all the promises of the Hebrew Scriptures, leaving nothing for
Israel but the threatened judgments. And I exemplified my statement by quoting
Dean Alfords scathing words (7) about the evil history and predicted doom
of "the Christian Church.": I said that while in the past the Christians seem
to have skipped the 11th chapter of Romans, nowadays we studied it. We
recognized, therefore, that the people of the Abrahamic covenant were "the
natural branches" of the olive tree which symbolizes the position of testimony
and blessing upon earth, and that they would yet be restored to the place they
had lost by unbelief; "for the gifts and calling of God are without
repentance." (Romans 11:13-29)
This is but an outline of a discussion which
ended, as it had begun, in a most amicable tone and spirit, my companion
repeatedly assuring me of the interest and surprise my words excited in his
mind. But the questions raised and the truths involved are far too large and
too important for treatment here in this incidental fashion; and I proceed to
offer a more definite and systematic statement of them. (8)
Chapter Two
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