The Fulness Of The Time - Sending Of Son And Spirit

by L.C. Shattock, Leicester, England | Category: Across The Bible Centuries | Oct 1988

The phrase "The fulness of the time", has an unfathomable depth of meaning which can be understood only by the divine mind. It centres upon the fulfilment of eternal purposes which the Trinity determined in past timeless ages and culminated in the atoning death of the Saviour upon Golgotha's cross.

Through the centuries the hope of the coming Redeemer was kept alive in the minds of the faithful by the promise of Old Testament scripture. Since Adam's fall in Eden, man, enveloped in spiritual darkness and possessed of debased intelligence, sank deeper and deeper into degrading sin. Every portrayal of his spiritual ruin was an expression of his desperate need to be set free from his slavery to sin and for his mind to be enlightened to the knowledge of God.

At last, after the weary years in which faithful hearts yearned for the promised fulfilment "Christ Jesus came into the world to save sinners" (1 Tim. 1:15). To that reality ransomed millions trace their wealth of blessing. Within that truth also is contained the mystery of the incarnation, the amazing wonder that He who was God became man and that Re who was the Word became flesh.

Human reason might ask, Why was the Redeemer not sent at the very

onset of sin? This query, however, exposes the futility of finite thought to analyse the wisdom of the unsearchable judgements of God. This study series has traced the progress of revelation through successive centuries; time was necessary before man was ready to receive the glory of the light that would shine in the Person of the incarnate Son of God.

Man, steeped in paganism, had taken to himself a multitude of false deities and needed to be faced with the truth enshrined in the words addressed to the holy nation: "Hear, 0 Israel; the LORD our God, is one Lord" (Deut. 6:4). Moreover, the covenant of law established with Israel was in preparation for the coming of the Redeemer. It demonstrated to man his need to be freed from the condemnation of the law arising from his inability to fulfil its righteous demands - "So that the law hath been our tutor to bring us unto Christ, that we might be justified by faith" (Gal. 3:24).

In the period of about four hundred years between Malachi and Matthew, under the sovereignty of God events occurred which shaped world conditions leading to the coming of the Christ. Greek had become a unified language into which the Hebrew scriptures were translated. That version (the Septuagint, or LXX) would be powerfully used by the messengers of the gospel when "publicly, showing by the Scriptures that Jesus was the Christ" (Acts 18:28).

Rome emerged as a world power, and by the roads it built everywhere unwittingly made easier the missionary enterprise of the first century. Thus, in innumerable ways, the redeeming purpose was advanced until everything was ready in the divine counsel for the dawn of the greatest century of all time: "when the fulness of the time came, God sent forth His Son, born of a woman, born under the law" (Gal. 4:4). "God sent forth His Son", these words affirm the deity of the Lord Jesus; "born of a woman", this statement attests the wonder that although He was God yet He stooped to manhood. His deity relates Him to the eternal God; His humanity relates Him to the human race.

The coming of the Messiah marked the consummation of one era and the commencement of another. "The law was given by Moses; grace and truth came by Jesus Christ" (John 1:17). In those wonderful days of His earthly sojourn men, called from lowly vocations to be His disciples, companied with Him, listened to His teaching and watched His works, observing Him in all the varied circumstances encountered day by day. In reviewing it all. John the apostle says, "We beheld His glory, glory as of the Only Begotten from the Father, full of grace and truth" (John 1:14). These words are in the context of the scripture, "No man hath seen God at any time; the Only Begotten Son, which is in the bosom of the Father. He hath declared Him" (John 1:18). They bring us to understand that, included in the divine plan for the incarnation of the Son of God, was the unveiling of the glory of Deity. In its shining forth through Him who is the Only Begotten from the Father, that glory is revealed to be "full of grace and truth". Not one without the other, but each in perfect accord.

What language can describe the marvel, mystery and the mercy enshrined in the incarnation? How full, final and perfect is the revelation of God through Him in whose personality, deity and humanity combined! In reverent awe we acknowledge that God hath spoken unto us in His Son (Heb. 1:1). Yet this truth finds reality in our lives because God sent forth His Son, that He might redeem. His incarnation made possible His atoning death; His sinless life made it worthy. As through the Christ the unveiled glory of Deity is shown to be "full of grace and truth", we recognize that in the very nature of God the cross was imperative. On the foundation of accomplished redemption rests the declaration, "Mercy and truth are met together; righteousness and peace have kissed each other" (Ps. 85:10). "God raised Him from the dead" (Acts 13:30). How glorious is the reality which gives substance to our faith! How great is the triumph in that "He ascended on high" (Eph. 4:8): and how worthy is He of the place assigned to Him" far above all rule, and authority, and power, and dominion and every name that is named" (Eph. 1:21).

Dependent upon the presence of the Lord in heaven was the advent of the Holy Spirit. He clearly said so to His disciples: "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I go, I will send Him unto you" (John 16:7). For forty days after His resurrection He remained with them" speaking the things concerning the kingdom of God" (Acts 1:3). His commission to them (Mat. 28:19; Mark 16:15) was conditioned by His command "tarry ye in the city, until ye be clothed with power from on high" (Luke 24:49) and by His charge to them "not to depart from Jerusalem, but to wait for the promise of the Father" (Acts 1:4).

Acts 2 describes the implementation of that promise. The RV marginal reading of the opening sentence is significant: "And when the day of Pentecost was being fulfilled. Later in this chapter Peter says in response to the wondering inquiry of devout men, "This is that which hath been spoken by the prophet Joel" (v.16). Thus the outpouring of the Holy Spirit marked the onset of a marvellous progression in the purpose of God.

Ten days after the ascension, the Holy Spirit descended upon the company of about one hundred and twenty disciples obediently waiting in that Upper Room in Jerusalem. Signs accompanying His coming - the sound as of a mighty rushing wind and tongues ... like as of fire, although not without meaning, were nonetheless transient symbols never again to be repeated. The significant fact concerning those waiting souls is, "they were all filled with the Holy Spirit" (v.4). Then and there, the Holy Spirit imparted to those disciples an enlightenment they had not before possessed and through Him there became available to them enrichment in spiritual experience hitherto not possible (see John 7:37-39).

Frequently while the Lord was with them the disciples displayed their lack of understanding of His mission. At His crucifixion their hope in Him seemed to fade (Luke 24:21) and although it revived after His resurrection, the inadequacy of their thinking caused them to ask, "Lord, dost thou at this time restore the kingdom to Israel?" (Acts 1:6). When those waiting souls received the gift of the Holy Spirit their minds were illuminated to the knowledge of God and the truth of His purpose in Christ. Peter's preaching at Pentecost reflects the transformation. His bold declaration of the truth concerning Jesus of Nazareth, his clarion call to repentance and faith in the risen Christ, his confirmation of prophecy fulfilled, all show an insight into the purposes of God which he had not possessed even at the last day of the Lord's earthly life.

Spiritual enlightenment is a continuing process in the ministry of the Spirit to those who belong to Christ. Of this the Lord assured His own: "When He, the Spirit of truth, is come, He shall guide you into all the truth... for He shall take of Mine and shall declare it unto you" (John 16: 13,14). He revealed also that the Spirit would be with them for ever (John 14:16) and in so doing He defined a new method of operation of the Spirit, differing from the past. The Old Testament speaks of the Holy Spirit coming upon men equipping them for specific tasks which particular moments demanded (eg. Ex. 31:2-4; Judg. 6:34; 1 Chron. 12:18). It was possible then for the Holy Spirit to be withdrawn from 'an individual (Ps. 51:11). The difference since Pentecost is that while in spiritual experience the filling of the Spirit is possible of renewal (Eph. 5:18), His indwelling presence is perpetual and abiding and is the distinguishing mark of the believer. Those who lack the Spirit do not belong to Christ (Rom. 8:9).

Among the great results of the effusion of the Holy Spirit at Pentecost is the completion of the canon of holy scripture through those apostles and disciples who were moved to write the books of the New Testament. Through the gift outpoured then it is possible for ransomed lives to yield "the fruit of the Spirit" (Gal. 5:22,23) to "walk by the Spirit" and "live by the Spirit" (Gal. 5:16,25). He is the power for witness (Acts 1:8) and His indwelling within us is "that we might know the things that are freely given to us by God" (1 Cor. 2:12).

Century follows century and in each is shown the pattern of the purpose of God as it moves on to finality. As it touches our day it is an integral part of the whole. It is vital, therefore, that by the power of the blest Spirit, our lives should be obediently related to it.

L.C. Shattock, Leicester, England | Oct 1988
Across The Bible Centuries