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If God ceased to love, he would become something else than what he is; for he is love.


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But God is unchangeable; his love must therefore continue. When we believe that God's love for us has ceased because of our sin, we inadvertently adopt a pagan conception of God arising from our own nature which causes our love to cease when anyone sins against us. But with God it is not so. He is love, and he cannot cease to love.


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If anyone desires to paint a true picture of God, he must picture him as pure love. For that reason God loves, not only those who are worthy and good, but also those who are inimical and sinful. This is shown in the Gospel of Luke where the love of God toward sinners is so strongly emphasized that everything else recedes into the background. In this context Waldenstrom refers to a man, who, when he first heard that God loves ungodly with the same divine love he bestows on believers, was frightened by the new and dangerous heresy which every Christian ought to resist.

It happened that later two of his three daughters were converted. He told of their conversion to a brother in Christ, who said, "What a grace of God. But listen! Am I right in supposing that you do not love the unconverted daughter as much as the other two? The two who are Christians I do not worry about, but the one who persists in unbelief I can never forget; she lies heavy on my heart both day and night.

This man himself possessed a spark of the divine love which he said was not found in God. That he himself loved his wayward daughter he did not consider heretical, but that God, the majestic God, should love in a similar manner appeared to him as a terrible heresy. And yet, it was from no other source than God's own heart that he himself had received that spark of love by which he loved his own daughter who persisted in unbelief. Opposition to this view of God's love is met by Waldenstrom with the statement that it is not for us to judge God's love by the standard of our own [sinful nature] but by the word of God.

God shows us his love by Christ's death for us while we are yet God's enemies. He is good to those who are ungrateful and evil, and he lets the rain fall on both the righteous and unrighteous. If a person loves his friends only, he is no better than publicans and sinners. God has likened himself to a father. As such he is "constrained by the love in his heart to seek and save the lost.

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The salvation of the lost is the only reward he asks for his sacrifice. As to himself, he is fully rewarded when the lost child is found. Let no one say that God may be as good as a father but is not as loving as a mother, whose love is more persistent. God himself says that even if a mother should forsake her child, he will not forsake fallen man. But even she may faint, and when she fails God still persists in his love.

To anyone who would insist that the love of God makes Christ unnecessary, Waldenstrom replies that it is not against God we need help but against the enemies to whom God does not belong.


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The serpent of brass was not a help against God, but a help sent by God against the plague of the snakes. If Pharisees and their brethren are irritated by this fact and see with evil eyes that God is good, that does not change the fact. THE holiness and righteousness of God, instead of conflicting with his love, are in perfect harmony with it.

There is nothing "so holy and righteous as love. That which above all characterizes the saints from the world is love; i. Love is the perfection of law, says Paul; since the perfection of law is righteousness, love is righteousness. That righteousness and love should be opposed to each other is so far from being true that the opposite is actually true, namely, that no one can be righteous without loving. As long as God is God, he remains righteous; and as long as he remains righteous, he must love, for it is unrighteous not to love, but unrighteousness is not found in God.

Neither is the righteousness of God set forth in the Scriptures as something terrifying but as something comforting and pleasant.

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David anticipates salvation through God's righteousness. John says that if we confess our sins, God is just and righteous and forgives our sins and cleanses us from all unrighteousness. Similarly, we see righteous men help those who are in sin and misery. The doctrine about God's righteousness agrees perfectly with what the Bible teaches about the wrath of God and punishment; for God's wrath is directed against sin as such, and not against the sinner.

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In his relation to sin Jesus is also "the true and perfect image of God. No one has hated sin as he, no one has loved the sinner as he, and no one has therefore done such deeds as he to save sinners from sin. Even in everyday life we differentiate between the sinner and his sin. When, for example, "a prohibitionist loves drunkards, it does not mean that he loves drunkenness, and when he hates drunkenness, it does not mean that he hates the drunkard. He differentiates definitely between the one and the other. Had God not hated sin in such a holy and consuming manner, he would not have made such a great sacrifice for the salvation o[ sinners.

God is righteous in the same manner as Christ. They take a similar attitude both to sin and the sinner. Just as there is no righteousness in the Son that contradicts his love or which demands exoneration or restitution in order to permit him to show mercy, so is there no such righteousness in the Father. Otherwise the righteousness of the Son would not be similar to that of the Father, and then it would not be true that the Father and Son are one. Just as certain as there does not exist in the Son a righteousness which hates sin less than the Father hates it, neither is it the will of the Son nor the purpose of his work to save us from the wrath of the Father.

Because where the Father is angry and condemns, there the Son also is angry and condemns in exactly the same manner. Just as almost everything is purified in blood, according to the law of Moses, the New Testament says that cleansing from sin "is not by the death of Jesus but by the blood of Jesus. Waldenstrom begins his treatise on this subject with a eulogy on the saving power of the blood of Jesus. All those who have been restored and redeemed from their sins--how have they been redeemed? The answer is: by the blood of Jesus. When a person who for many years with great anxiety has sought in vain by his own deeds to become righteous--when such a person at once becomes free, happy and blessed, by what wonderful means is that accomplished?

The answer is, Only by the blood of Jesus. What is it that year after year keeps the Christians alive? What is it that purifies, sanctifies, strengthens them and makes them victorious over sin, the world, death, the devil, and all evil things? The answer is, The blood of Jesus. And the throng of those yonder, that stand before the throne of the Lamb in eternal glory, how did they come there?

What was it that made them pure and worthy to stand there? They have washed their robes and made them white in the blood of the Lamb, says the Bible. Similar exultations have often been uttered in the course of gospel messages. We hear them often in our days, too. But not all know the meaning of their words. Such speech often becomes meaningless or ambiguous.

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Waldenstrom wants the enthusiasm and joy of a Christian to rest on a sure foundation. He wants to know what the New Testament means when it speaks of the blood of Jesus, and he praises it because he knows how precious it is. It must be self-evident that they do not mean the physical blood of Christ. When, for instance, we read that the blood of Jesus cleanses us from all sins, or that the saints have washed their robes and have made them white in the blood of the Lamb, or that the blood of Christ purifies our consciences from dead deeds to serve the living God, etc.

Everyone must know that the blood is a symbol of something.

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When the Lord says, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves, John 6: 53 , surely no sensible person thinks that his physical blood is in a cup for us to drink. No, everyone understands that blood in this instance is a symbol of something. What is it, then, that the blood symbolizes?

Waldenstrom seeks to answer these questions by examining the Bible passages which speak of the blood of Jesus. As usual, he attempts first to remove some misconceptions; he then proceeds to a more positive statement of the doctrine. For the Scriptures say 'the blood,' but never 'faith in the blood.

Neither does the Bible say that it is the value of the blood before God which cleanses from sin; no, but it is the blood itself, and it is important that we pay attention to this mode of expression. Neither does the Bible say a word about the view that the blood of Christ should be a payment to God for our guilt of sin. But what, then, does the blood mean? It is quite the usual thing for Christians to hear, speak, and sing about 'the blood of Jesus' without making it clear to themselves what this expression means.

But this cannot be right, nor can they be truly edified by it. The real edification which an expression gives always depends on the meaning attached to it; and to speak of blessing from an expression which one does not understand is the same as to speak of edification from a sermon in a foreign tongue which one does not understand.

Blood and life are closely connected. This had been stated previously in the Old Testament. In Leviticus we read, 'The life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life. By these references we understand that blood is an expression which means life, and this understanding immediately sheds a beautiful, heavenly light on the words of the Scriptures about the blood of Jesus. When Jonathan declared to his father that David was innocent, he said: 'Wherefore then wilt thou sin against innocent blood, to slay David without a cause?

To sin against innocent blood is in this passage identical with taking an innocent man's life. In Psalm David says, 'They In Ezek. Yes, this mode of speech is used everywhere in the Old Testament. In Matt. And the people answered, 'His blood be on us, and on our children,' i. Similarly, the Lord says: 'That the blood of all prophets, which was shed from the foundation of the world, may he required of this generation' Luke When Judas saw that Jesus had been captured, he repented of his betrayal and brought back the money, saying, 'I have sinned in that I betrayed innocent blood' Matt.

All such passages tell us that it is a very common thing for the Scriptures to say blood instead of life; this is specially true when it concerns a life sacrificed in death, as we see by the above-mentioned passages. This truth is made clear when it is said in Matt.