7. Its Stages (part 2)

7. Its Stages

III
In Ephesians 4:13 there is a stature of Christ spoken of, namely, that of “a perfect Man—unto the measure of the stature of the fullness of Christ.” It would lead us too far astray from the present aspect of our subject, which is the spiritual growth of individual Christians, to enter into a full analysis and discussion of the passage in which this verse occurs (4:11-16), suffice it now to point out that it treats of the corporate growth of the Church and its ultimate perfection. Verses 11, 12, state the appointment of the Christian ministry, verse 13 announces its goal, while verses 14-16 makes known the process by which that goal is reached. There is a “unity of the faith” among believers now, as to its “first principles,” as truly as there is a saving “knowledge of the Son of God” possessed by them in this life; but that which this passage contemplates is the consummation of the same in the Body corporate, when there will be perfect unity of faith, as there will yet be perfect knowledge and perfect holiness (Hebrews 12:23), for all the saints will then be fully conformed unto the image of Christ. When the “perfect Man” is openly revealed, it will consist of a glorified Head with a glorified Body.

“The measure of the stature of the fullness of Christ” is that to which the whole of the Church is predestined and the accomplishment thereof will be seen at the second advent of our Lord, “when He shall come to be glorified in His saints and admired in all them that believe” (2 Thessalonians 2:10). But during this present life there are different stages of spiritual development reached by Christians, different forms in the school of Christ to which they belong, different measures of progress made by them. Broadly speaking there are three degrees of “the stature of Christ” reached by believers in this life, though the highest of them falls very far short of that which shall pertain to them in the life to come. Those three degrees are most clearly specified in 1 John 2:12-14, where the apostle grades the members of God’s family into the “babes,” the “young men” and the “fathers.” We have sought to describe the principal features of the first and second, and now we are to consider what is more characteristic of and pre-eminent in the third class, the “fathers.”

Note carefully how we worded the closing part of the last sentence: it is not that which is peculiar to, but rather that which is distinctive of the third class. This needs to be emphasized, or at least plainly stated, in order to prevent readers from drawing a wrong conclusion. What is predicated of each separate class is also common to the whole, though not to the same degree. In their measure the “babes” overcome the wicked one and have a real and saving knowledge of “him that is from the beginning,” yet they do not “overcome” to the same extent as the young men” nor “know” Christ so well or extensively as do the “fathers.” In like manner the “fathers” rejoice in the knowledge of sins forgiven, and “know the Father” even better than they did in the days of their spiritual infancy; so too they are not only as “strong” as they were in the time of their spiritual youth, through the Word of God abiding in them, but they have progressed “from strength to strength” (Psalm 84:7), for the Word now dwells in them “richly” (Colossians 3:16).

Let us remind the reader once more that in 1 John 2:12-14 believers are not graded according to their natural ages, nor even according to the length of time they have been Christians, but according to the spiritual growth and progress they have made in the Christian life. Some of God’s elect are converted very late in life and are left in this world for but a short season at most, and though they give clear evidence of a work of grace wrought in them and bring forth fruit to the glory of God, yet they attain not to the spiritual vigor of “young men” and still less to the spiritual intelligence and maturity of the “fathers.” On the other hand there are those who are regenerated in their youth and some of them make steady and constant progress, adorning the doctrine they profess and becoming useful to their fellow Christians; while others after a promising beginning, backslide, and are a grief to their brethren. It is with individual Christians as with corporate companies of them: of the saints at Rome Paul could say “your faith is spoken of throughout the whole world” (1:8), while to the Galatians he complained “you did run well, who did hinder you?” (5:7). To the Thessalonians he could say “Your faith grows exceedingly” (2 Thessalonians 1:3), but of the Ephesians it is recorded “you have left your first love” (Rev. 2:4).

While it be true that the longer a person has been a Christian the more mature his spiritual character should be, the more growth in grace ought to mark him, the snore intelligence he should have in the things of God, yet in many instances this is far from being actualized in experience. In only too many growth is stunted and progress is retarded, and some Christians of twenty years’ standing advance no further in the school of Christ than those who entered it a few months before. We have a type of this in the contrast presented between Elihu and the aged men who took it upon themselves to counsel and criticize Job. “I said, Days shall speak and multitude of years shall teach wisdom”—they were given the floor first, only to exhibit their incompetency. “But there is a spirit in men, and the inspiration of the Almighty gives them understanding. Great men are not always wise, neither do the aged understand judgment. Therefore, I said, Hearken to me” (Job 32:7-9). The “hoary head” is only a “crown of glory if it be found in the way of righteousness” (Proverbs 16:31).

Note well, my reader, that statement in the above passage: “the inspiration of the Almighty gives them understanding.” Gracious ability comes not from the passing of the years, but by the teaching of the Holy Spirit. That gives us the Divine side: but there is also a human side—that of our responsibility. Said David “I understand more than the ancients because I keep your precepts” (Psalm 119:100). Though study of and meditation upon the Word are indeed means of grace and of growth, yet spiritual understanding is obtained chiefly from personal submission to God—He will not grant light on the “mysteries” of Scripture if we forsake the path of obedience. The young Christian who walks according to the Divine precepts will have more spiritual discernment and better judgment than a much older one who is lax in his “ways.” “If any man will do His will, he shall know of the doctrine” (John 7:17). The world says “Experience is the best teacher,” but it errs: the child who subjects himself wholly to the Divine Rule has an all-sufficient Guide and is independent of experience. Understanding obtained through keeping God’s precepts is infinitely better than knowledge secured by painful experience.

“I have written unto you fathers, because you have known him [that is] from the beginning” (1 John 2:14). The one thing which is here predicated of mature Christians is their knowledge of Christ, for the reference is to the Son of God as incarnate. They have attained unto a fuller, higher, and more experimental knowledge of Christ. They are now more occupied with who He is than what He did for them. They delight in viewing Him as the One who magnified the Divine law and made it honorable, who satisfied all the requirements of Divine holiness and justice, who glorified the Father. They have a deep insight into the mystery of His wondrous Person. They have a clearer understanding of His covenant engagements and of His prophetic, priestly, and kingly functions. They have a more intimate acquaintance with Him through personal fellowship. They have a fuller experience of his love, His grace, His patience. They have obtained experimental verification of His teachings, the value of His commandments, and the certainty of His promises.

The “knowledge” which is here ascribed unto the “fathers” is far more than a speculative and historical one, with which the majority of professing Christians are content. There are several degrees of this merely theoretical knowledge. With some it is nothing more than memorative, as the Jews are said to have had “a form of knowledge” Romans 2:20), like a map of it in their brains—acquired by retaining in their minds what they have read or heard about Divine things. With others it is an opinionative knowledge, so that they have not only a mental acquaintance with parts of the truth, but a kind of conscience and judgment about those things, which causes them to regard themselves as “orthodox,” and yet wisdom enters not into their hearts (Proverbs 1:20). A few have a yet higher degree of this knowledge, which in measure affects their hearts and leads to reformation of life, so that they “escape the pollutions of the world through the knowledge of the (not ‘their’) Lord and Savior”; yet its hold on their affections is too weak to withstand strong temptations, and hence they apostatize from the Faith and return to their wallowing in the mire (2 Peter 2:20, 22).

In contrast from nominal professors, every regenerated soul has a supernatural and spiritual knowledge of God, of Christ, and the gospel, and as he grows in grace it increases. The kind of knowledge possessed by each of us may be determined by the effects it produces: whether it be only a bare, non-influential knowledge, or whether it be a spiritual and saving one is discovered by the fruits it bears. A Divinely-imparted one leads its possessor to put his trust in the Lord (Psalm 9:10). to esteem Christ superlatively (Philippians 3:8, 9), to obey Him (1 John 2:3, 4). It is such as causes us to receive the truth not only in the light of it, but in the love of it (2 Thessalonians 2:10), and thus it is an intimate, permanent, heart-affecting, and life-transforming knowledge. It is what the apostle terms “the excellency of the knowledge of Christ,” and that is one which causes its possessor to count all other things but dung, and moves him to pant after a yet fuller acquaintance with Christ, a more unbroken communion with Him, a more complete conformity unto His image.

The knowledge of Christ with which the “fathers” are blessed is such as fills their souls with holy awe, astonishment and admiration. They know Him through the revelation of the gospel as the One who was “set up from everlasting, from the beginning,” who was “daily the Father’s delight” (Proverbs 8:23, 30). Thus they know Him as the One who took into union with His divine person a holy humanity. They know Him as the Image of the invisible God (Colossians 1:16), as the One who has fully told out the Father. They are led into a knowledge of His Divine majesty, His Headship of the church, as the Mediator of union and communion, which floods their hearts with delight. They know Him as their Lord, their Redeemer; their Hope, their All in all. He is the grand Subject and Object of their contemplations, so that they are more and more absorbed with Him. Such knowledge finds expression in speaking well of Him to fellow-saints, by endeavoring to please Him in all things, by diligently following the example He has left us.

It must not be concluded from 1 John 2:13, 14 that this deeper and fuller knowledge of the Person, offices and work of Christ is the only distinguishing mark which eminently characterizes the “fathers.” Hebrews 5:11-14 shows otherwise: they “teach” others, both by example and precept, giving counsel and admonition, encouragements and comfort, to their younger brethren. In that same passage they are termed “them that are of full age,” and the marks of such are described as “those who by reason of use have their senses exercised to discern both good and evil,” and being capacitated to masticate “strong meat,” which according to the scope of that epistle has reference to the official glories of Christ, particularly His priestly. While those who cannot digest such food who find neither savor nor nourishment therein, are termed “babes,” who can relish naught but “milk,” that is, the simpler and more elementary aspects of the gospel.

Just as the natural infant possesses the very same faculties as the adult but has not learned to employ them, so the babe in Christ has all the “senses” or spiritual graces of the “fathers” but has not learned to use them to the same advantage. As the natural infant is incapable of distinguishing between wholesome and injurious food, so the spiritual infant has not the ability to form a correct judgment and distinguish between preachers who minister only the letter of the Word and those who are enabled to open it up spiritually. It is by “reason of use” that the spiritual senses are developed. As the muscles of the athlete or the fingers of the craftsman become fit or skillful through constant exercise, so the spiritual graces of the new man are developed by regularly calling them into play. It is by using the light we have, by practicing what we already know, which fits the soul for further disclosures of the truth and for closer communion with Christ, and which the better enables us to “discern both good and evil.” Thus, a further mark of the “fathers” is wisdom, sound judgment, keen discernment.

“The old Christian has more solid, judicious and connected views of the Lord Jesus Christ, and the glories of His redeeming love: hence his hope is more established, his dependence more simple, his peace and strength more abiding and uniform than is the case of the young convert. Though his sensible feelings may not be so warm as when he was in the state of A (spiritual infancy), his judgment is more solid, his mind more fixed, his thoughts more habitually exercised upon the things within the veil. His great business is to behold the glory of God in Christ, and by beholding he is changed into the same image, and brings forth in an eminent and uniform manner the fruits of righteousness. His contemplations are not bare speculations, but have a real influence, and enable him to exemplify the Christian character to more advantage and with more consistency than can, in the present state of things, be expected from the ‘babes’ of ‘young men'” (John Newton Grace in the Full Ear).

The “fathers” are such as are more diligently employed in the exercises of godliness, for having proved for themselves that obedience to God is true liberty, their practice of piety is not performed only from a sense of duty, but with joy. They more wisely manage the affairs of this life, for they have a greater measure of spiritual prudence and circumspection. They discharge their duties with increasing diligence and care, knowing that God esteems quality rather than quantity, the heart engaged therein rather than the length or measure of the performance. They are more weaned from the delights of sense, for their assurance is now based upon knowledge rather than feelings. They are more conscious than they formerly were of their frailty and ignorance, and therefore lean harder on the everlasting arms and more frequently seek wisdom from above. They are more submissive under the varying dispensations of Providence, for the frying of their faith has wrought patience (James 1:3) and therefore they are more content to meekly and trustfully leave themselves and their affairs in the hands of Him that does “all things well.”

The “fathers” are such as have been greatly favored with light from the Spirit by His gracious opening of their understandings to perceive and their hearts to receive the teachings of Holy Writ, and they have learned that they can no more enter into the spiritual meaning of any verse in the Word without the Spirit’s assistance than create a world, and therefore their daily prayer is “Open you mine eyes, that I may behold wondrous things out of your law.” Through deep acquaintance with God their characters are more mellowed and their lives are more faithful to His praise—not necessarily in outward activities but by the exercise of their graces, thanksgiving, and adoration. Having had made to them many discoveries of the glories of Christ, received innumerable proofs of His forbearance, been partakers of countless love-tokens from Him, their testimony is, “Whom have I in Heaven but you, and there is none upon earth that I desire beside you” (Psalm 73:25). Their minds are largely taken up with and exercised upon the wondrous perfections of Christ, both personal and official.

“But speak you the things which become sound doctrine: that the aged men he sober, grave, temperate, sound in faith, in charity, in patience” (Titus 2:1, 2). Here we are informed what are the particular graces which should characterize the “fathers” in God’s family. First, be sober,” or as the margin preferably has it, “be vigilant.” They must not stiffer increasing years to induce spiritual lethargy, rather should they issue in increasing watchfulness and alertness to danger. “Grave”: not garrulous and excitable, but thoughtful and serious: less allowance will be made for them than younger brethren if they indulge in levity and vanity. “Temperate” or moderate in all things: the Greek word signifies “self-restrained,” having their tempers and affections under control. “Sound in faith”: sincere and steadfast in their profession. “In love” to Christ and their brethren. “And patience,” not peevish and fretful: persevering in good works, meekly enduring trials and persecutions. “Those who are full of years should be full of grace and goodness” (Matthew Henry).

Not only does the New Testament maintain the distinction between spiritual infants and mature Christians, but it reveals how God provides servants of His who are specially suited unto each: “For though you have ten thousand instructors in Christ, yet not many fathers” (1 Corinthians 4:15). The “fathers” among the ministers of Christ are not only characterized by their unselfish, affectionate, faithful, and prudent instructions, so that they are entitled to the love and respect shown unto a parent; but are Divinely and experimentally fitted to open up “the deep things of God” and edify the older as well as the young saints. Though all the true servants of Christ are commissioned by Him, yet all are not equally qualified, gifted, or useful to the church. Many are “instructors in Christ” but can go no further, being neither designed nor fitted for anything beyond that. But a few are greatly superior to them and have more lasting importance to the flock. All are useful in their several stations, but all are not useful in the same way.

In concluding this aspect of our subject we cannot do better than call attention to the analogy between the spiritual growth of the children of God and that in the incarnate Son. Beautiful indeed is it to behold how this line of truth was exemplified in Him. The humanity of Christ was perfectly natural in its ordinary development and everything was “beautiful in his time” (Ecclesiastes 3:1) in Him. First, we see Him as a Babe “wrapped in swaddling clothes” and cradled in a manger. Then we behold His progress from infancy to childhood and as a boy of twelve His moral perfections shone forth in being “subject to His parents.” and we are told that “He increased in wisdom, and stature and in favor with God and man” (Luke 2:51, 52). When He became man His glory found other expressions, working at the carpenter’s bench (Mark 6:3) followed by His public ministry. Supremely was He the “Tree planted by the rivers of water” which brought forth “his fruit in his season.”