The Berean Expositor - Charles Welch
The Berean ExpositorActs xvii. 10, 11“Study to show thyself approved unto God,a workman that needeth not to be ashamed,rightly dividing the Word of truth”II Tim. ii. 15VOLUME XIV.1924LONDON:FREDK P. BRININGER,14, HEREFORD ROAD, WANSTEAD, E.11.
DEAR FELLOW-MEMBERS,In bringing to completion this XIVth Volume of The BereanExpositor we are made conscious of the good hand of God upon, andalso of the sacredness of the trust committed to, us. While desirous ofadhering closely to our role as an expositor, faithfulness has sometimescompelled us to engage in contention for the faith. We need theprayers of all who have this ministry at heart that we may ever be foundFAITHFUL and FREE.While holding unreservedly to the full inspiration of all Scripture,our peculiar privilege and responsibility is to make known the riches ofthe glory of the mystery among the Gentiles. To this stewardship wedesire to be kept faithful.We are happy to be able to say concerning The Berean Expositorexactly the same as we said ten years ago, viz., that it is:-“The organ of NO SOCIETY,The property of NO SECT,The exponent of NO CREED.”To this freedom may we be preserved.We take this opportunity of wishing our readers all “joy and peacein believing”, commending to their prayers and fellowship this simpletestimony.Yours by grace,CHARLES H. WELCHFREDK. P. BRININGERDecember, 1924.
INDEXDEITY OF CHRIST, THE10-22ANSWERS TO CORRESPONDENTS23FUNDAMENTALS OF DISPENSATIONAL TRUTH-Israel’s Passage through the Red Sea (Exod. xiv.)Marah before Elim (Exod. xv. 23-27)Manna. The Gift of God (Exod. xvi.)That Rock was Christ (Exod. xvii. 1-7)28313437HEBREWS, EPISTLE TO THE-The Faith that inherits (vi. 11, 12)What are the two Immutable Things (vi. 17-19)The Anchor and the Forerunner (vi. 19, 20)404245IN DEFENCE OF THE FAITH8MINISTRY, NOTES ON-The Charge (I Timothy)The Doctrine (I Timothy)The Place of StewardshipThat Good Deposit50515456MINISTRY OF CONSOLATION, THE-Let the redeemed of the Lord say so (Psa. cvii. 2)I will be with him in trouble (Psa. xci. 15)Be not far from Me for trouble is near (Psa. xxii. 11)God is our refuge and strength, a very present help in trouble (Psa. xlvi. 1)58616262MYSTERY, STUDIES IN EPISTLES OF-Balance (Eph. iv. 1)The Walk and the CallingThe Walk and its Characteristics (Eph. iv. 2)The Unity and the Bond (Eph. iv. 3)The Sevenfold Unity of the Spirit (Eph. iv. 4-6)The Measure of the Gift of Christ (Eph. iv. 7-11)Gifts unto Men (Eph. iv. 8-11)64666972747982RECONCILIATION OF ALL THINGS, THE87-129
REDEMPTION (NEW SERIES)-Redemption and its place in the Purpose of the AgesTohu and BohuSatan130132134REVELATION, STUDIES IN BOOK OF-Judgment on High Ones, &c. (xix. 17 - xx. 3)The Millennium: its Character (xx. 4-6)Millennial Failure and Foreshadowing (xx. 4-6)138140143SEARCH AND SEE SERIES-Can two Dispensations run together?Membership of the One BodyHeavenly PlacesThe Day of the Lord and the Day of God143148150152SELF-SAME DAY, THE (Exod. xii. 41)155SIN, AND ITS RELATION TO GOD158TIMOTHY, EPISTLE TO256665
666.pp. 47, 48We have received an interesting letter from J.H.E. (Bournemouth), in connectionwith the article on page 119 of Volume XIII. In connection with Solomon’s revenue of666 talents of gold, J.H.E. points out that both the Greek word for “wealth” inActs xix. 25 (euporia), and for “scattered” in I Pet. i. 1 (diasporas), give the total 666.For the benefit of our readers, and to apply our own maxim “Search and see”, we testedthe numerical values which are as follows:-euporia54008070100101-------666 diasporas410120080701001200-------666 The suggestion is that there will be a connection between the “dispersion” (Israel) andthe beast at the end, and possibly a great co-operative movement where nobody, exceptthose who have the mark of the beast, will be allowed to either buy or sell. Theatmosphere and setting of Acts xix. 25 is, with Alexander the Jew, a fair picture of whatwill happen in the days to come. We thank our brother for his helpful note on thissubject.
Reviews of “The Apostle of the Reconciliation”.p. 95“The Christian” (27th March, 1924).“This work is one which places the ministry of St. Paul in a somewhat unaccustomedlight. While, in general, the Apostle of the Gentiles is looked upon as an ambassador forChrist, sent forth under the dispensation of the Spirit poured out at Pentecost, there hasarisen in recent years, among some teachers, a tendency to regard the Apostle as havingbeen called to labour for God in another relation. According to this point of view, a newdispensation was begun at the time indicated at the conclusion of the Acts, when the Jewsrejected the Gospel, and the Apostle turned to the Gentiles (Acts 28:28). The position isvariously expressed, and it is generally held to show that the climax of divine revelationmust be found in the Prison Epistles of St. Paul.The author of the work before us might not be disposed to follow in detail thedescription just given; but as a teacher he must be assigned a place in the class to whichwe refer. ‘To make known the ministry of the Apostle to the Gentiles, to point out itsgrace and its glory, to combat the antagonism of those who raise the misleading cry,‘Back to Pentecost’, to lead on to the heights and depths of the Epistles of the Mystery’—is a summary statement of the goal, the raison d’etre of Mr. Welch’s volume.The ‘Dispensation of the Mystery’ is found in the Epistles to the Ephesians,Philippians, Colossians, and II Timothy. Those who have explained this clause in thelight of Eph. 3 cannot but regard as precarious much of the instruction given in thevolume, which tends to antiquate the ministry of inspired revelation in so far as itpreceded the Prison Epistles.The volume before us hardly takes us to the heart of the subject; rather it lays thefoundation of another work, which is promised in the Preface. With great diligence,however, we are taken through the Acts and the Romans, and shown that Reconciliationdominates those writings. The analytical tables, ‘structures’, and other forms of treatingthe text, are profoundly impressive; even where the student has to withhold assent to thesuggested conclusions, he is compelled to admire the laborious research undertaken byone who throughout lays stress on the inspiration and integrity of Holy Scripture. Eventhose who may find ground for criticism will also gladly recognize the keenness withwhich Mr. Welch indicates facts and features which are easily overlooked in largerworks of exposition.”
“The Times” Literary Supplement (3rd April, 1924).“A painstaking study of the Acts of the Apostles and the earlier Epistles of St. Paul.The author emphasizes what he calls ‘the fundamental truth of the plenary inspiration ofall Scripture’, and on that basis uses the books with which he is concerned to vindicate‘the dispensational meaning of reconciliation’—that is, a reconciliation carried forward toa conclusion under a series of dispensations. On occasion the author follows theguidance of modern scholars, and though the book seems to be rather confused both inmethod and argument, he spares no trouble to enforce his exposition of the passages withwhich he deals, Greek words are transliterated into English.”
In defence of the Faith.pp. 113, 114“Let a man so account of us, as of the ministers of Christ, and stewards of themysteries of God. Moreover it is required in stewards that a man be found faithful. Butwith me it is a very small matter that I am judged of you . . . . . He that judgeth me is theLord” (I Cor. iv. 1-4).Since the year 1907 the true position of the Acts of the Apostles has been brought tolight not by Things to Come and The Berean Expositor only, but by the publications ofothers. There has, however, developed quite a distinct set of teaching in association withthe presentation of dispensational truth which declares that the whole universe, includingSatan and the fallen angels, are or will be reconciled. This teaching we reject as beingunscriptural.The fact that our ministry and stewardship is being confused by some with theunscriptural teaching indicated, necessitates that we make a clear statement of what webelieve in this matter, and in the following pages we shall endeavour to make our positionquite clear.The relation of sin to God has not yet been dealt with at any length in our pages, thesubject being too solemn for hasty treatment, nevertheless, without setting out scripturalevidence, we take the opportunity of testifying:-“Let no man deceive you; he that doeth righteousness is righteous, even as He isrighteous. He that committeth sin IS OF THE DEVIL; for the devil sinneth from thebeginning” (I John iii. 7, 8).Our attitude in regard to the doctrine of the Deity of Christ can be gathered from theseries entitled “The Doctrine of Christ”, which appeared in Volumes II and III. Weconfess with Thomas, “My Lord and my God”, and whilst some may profess to believethat Scripture teaches that the Lord Jesus was “A God”, we gladly acknowledge that weare:-“Looking for that blessed hope, and the appearing of our GREAT GOD ANDSAVIOUR JESUS CHRIST” (Titus ii. 13).We believe there is one God (Deut. vi. 4) Who was manifested in the flesh(John i. 1, 14; I Tim. iii. 16), and not two Gods, the lesser of whom is the Lord JesusChrist.Upon the completion of this series we propose to issue in pamphlet form. To all whocan with clear conscience bid us God-speed in our ministry, we unhesitatingly ask forprayerful and practical support in this fight of faith. Shall the enemy sow his tares withfreer hand than the child of God sows his wheat?It is possible that some doors for testimony may be closed against us. If you endorseour position, will you prayerfully consider whether a door of utterance can be opened inyour neighbourhood? The Editor is not at liberty to respond to every invitation to speakat meetings, but by arranging well ahead a great deal can be accomplished.
The Deity of Christ.pp. 177 - 191In the following pages A and B discuss the subject of The Deity of Christ.The standpoint of B represents the standpoint of The Berean Expositor; the argumentsof A are an attempt to present justly the views which The Berean Expositor hereentirely repudiates.The Subject Stated.A.—The Scriptures teach that there is “one God”, and one mediator, “the man” ChristJesus. The “one God” is the Father, the man is “the Son”, and therefore I cannot believewhat is commonly called the Deity of Christ.B.—Before we enter into any argument over this subject I trust we are both conscious ofthe solemnity of the question.A.—Truth is one, and I do not believe we are right in speaking of one part as of moreimportance than another.B.—Truth is one indeed, and every part fundamental, yet Scripture makes a distinctionwhich I am bound to follow. John in his second epistle says:-“Every one that taketh a lead, and abideth not in the teaching of Christ, hath not God”(II John 9).A Dividing Doctrine.In some cases divergent views were to be tolerated and those holding them were toconsider that both may hold them “unto the Lord”, but John in speaking of this doctrinetakes a different attitude, saying that such a one “hath not God”, and further, “receive himnot into your house, neither bid him God speed”. You will understand therefore that it isimpossible for those responsible for The Berean Expositor to have fellowship with thosewho deny the Deity of Christ. This may sound narrow and bigoted, but it is the scripturalattitude, and we have no alternative.A.—I cannot understand how you can believe the Son of God to be God without at thesame time believing that there are two Gods.B.—I am sure that by speaking of the Son of God in this way you are approaching thesubject from the wrong end. May I suggest that we seek to understand this deep doctrineby studying the teaching of Scripture along the following lines:-(1).(2).(3).(4).GOD . . . . .GOD . . . . .GOD . . . . .GOD . . . . .Absolutely.Relatively.Manifest.Manifest in the flesh.
No Philosophy of God in Scripture.As to “God absolutely” we know nothing. Throughout the whole range of Scripturethere is not to be found one statement that speaks of God Himself alone without relationto His creatures. The attitude of Scripture is expressed in the words, “He that cometh toGod must believe that He is”. Philosophy would discuss the being of God; Genesisassumes His being, and proceeds to His works and ways.A.—Do you not think this passage speaks of God absolutely?“Thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy”(Isa. lvii. 15).B.—If you had continued your quotation you would see that this revelation of theGodhead is relative, for the passage immediately adds:-“I dwell in the high and holy place, WITH HIM ALSO that is of a contrite andhumble spirit” (Isa. lvii. 15).You will see that the reference to the nature of God is not given for its own sake, butin order to emphasize the condescension of Him who dwells with the humble and thecontrite.A.—John says, “God is Spirit”.B.—Yes, but only because he would emphasize that “They who worship Him mustworship Him in spirit and in truth” (John iv. 24).Perhaps if I read you a short extract from “The Spirit of Hebrew Poetry” byIsaac Taylor, it may make my meaning clear:-“If for a moment they (the Hebrew writers) utter what might have the aspect of anabstract proposition, they bring it into contact, at the nearest possible point, with thespiritual wants of men, or with their actual moral condition; as thus—‘Great is the Lord,and of great power, and His understanding is infinite. He telleth the number of the stars:He calleth them all by their names’, but this infinite and almighty Being is He that‘healeth the broken in heart, and bindeth up their wounds’. It is the human spirit that isthe central or cohesive principle of Hebrew Theology. The Theistic affirmations that arescattered throughout the books of the Old Testament are not susceptible of a syntheticadjustment by any rule of logical distribution . . . . . the several elements of this Theismare complementary one of another only in relation to the needs, and to the discipline ofthe human mind; not so in relation to its modes of speculative thought, or to its ownreasons. If we were to bring together the entire compass of the figurative Theology ofScripture (and this must be the Theology of the Old Testament) it would be easy toarrange the whole in periphery around the human spirit, as related to its manifoldexperiences; but a hopeless task it would be to attempt to arrange the same passages as ifin a circle around the hypothetic attributes of the Absolute Being. The human reasonfalters at every step in attempting so to interpret the Divine Nature.”
Put into language more readily acceptable, these pregnant words tell us that we are notto look for a philosophy of God in the Scriptures, but that the whole revelation of theGodhead is limited to that which is circumscribed by the purpose of the ages.A.—I think I perceive your meaning, but can you give some more concrete example?Jehovah, The Age Title.B.—The title Jehovah will provide a good example. In Gen. xxi. 33 we read (A.V.):-“And Abraham planted a grove in Beer-Sheba, and called there on the name of theLord, the everlasting God.”The meaning is just the reverse of this. The words, “The Lord, the everlasting God”are in the original, Jehovah El olam, “Jehovah, God of the age”. In Exod. iii. 14 wehave the title “I Am”, which is expanded as follows:-“The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God ofJacob . . . . . This is My name for the age, and this is My memorial unto all generations.”In Rev. i. 4 we have a New Testament, unfolding of the title Jehovah, whichsupplements the “I am” of Exod. iii. 14:-“Him which is (I am), and which was, and which is to come.”This expanded title occurs in varied orders according to the requirements of thecontext, but in Rev. xi. 17 we read (R.V. and critical texts):-“O Lord God Almighty, which ART and WAST”;the future is omitted, the reason being:-“because Thou hast taken to Thee Thy great power, and reignest” (not hast reigned orwill reign).It is the glory of this great title that it does not last for ever, but that the Lord fulfils it.The eternity of the invisible God is nowhere in view. We shall have taken a step towardsclearer understanding when we realize that the revelation of God is relative, and mustalways be considered as touching the purpose of the ages.God--relatively.A.—As there seems nothing revealed concerning God, except as related to the purpose ofthe ages, are we to expect a fuller revelation in the life to come?B.—In John xvii. 3 we read:-“And this is aionian life, with the object that they may know Thee, the only true God,and Him Whom Thou didst send, Jesus Christ.”
During the “age to come”, when aionian life will be enjoyed, those thus privilegedwill get to know God, in order to equip them for their share in bringing about the happycondition when:-“The knowledge of the Lord shall cover the earth as the waters cover the seas” (Isa. xi. 9).We know God now only through Christ and in no other way. The relationship whichChrist bears to the ages may be seen by comparing the following Scriptures:-“Christ is all and in all”(Ta panta kai en pasi Christos , Col. iii. 11).“That God may be all in all”(Hina e ho Theos panta en pasin, I Cor. xv. 28).\/\/During the ages.When the ages finish.You will see that when we deal with the scriptures that speak of God relatively, we arecompelled to consider those scriptures which are ranged under our third heading:-God--manifest.It is in connection with this aspect of the subject that most of our difficulties occur.Let us examine the teaching of four passages of Scripture, viz., John i. 1; Col. i. 15, 16;Heb. i. 1-3; and Phil. ii. 6-11. Let us commence with John i. 1:-“In the beginning was the Word, and the Word was with God, and the Word was God.”A.—There are some important alterations necessary in this translation before we have thetruth. First there is no word for “the” in the phrase “in the beginning”.B.—That is true, and but confirms our suggestion that the Bible is not occupied with thebeginning, which must of necessity be beyond the grasp of human understanding. Itrefers to that period when Creation was contemplated.IN that beginning WAS the Word.SINCE that beginning the Devil sinneth, and was a murderer.A.—There is a far more important alteration necessary. Instead of reading “the Wordwas God”, we must read “the Word was A God”, for the article is omitted. If we give fullvalue to the article we shall read “the Word was with THE God, and the Word was AGod”, THE God referring to the one true God, and A God to God in a subordinate andlower sense.B.—You therefore believe in two Gods, a greater and a lesser.A.—No, I do not accept the idea of a number of persons in the Godhead.B.—Then He who is A God is really no god at all?A.—I hardly know how to answer you, but I have the warrant of great Bible Students formy translation.
B.—Do you ever use a Concordance?A.—Why, man, am I not continually urging the “Concordant method”? And is not thisnew translation vouched for by those who advocate the Concordant method?The Concordant Method.B.—I am afraid I am not greatly moved for all the “urging” and “advocating” of theConcordant method. What I ask you is, Have you tested this matter out for yourself?A.—Well, I must confess that I have not.B.—Let us do so, and we will start with John i. Here is a Greek Concordance; find theword Theos, and tell me whether it occurs in John i. without the article.A.—“The Word was A God” (verse 1).“There was a man sent from A God” (verse 6).“Power to become children of A God” (verse 12).“Which were born of A God” (verse 13).“No one hath seen A God at any time” (verse 18).B.—Thank you, that will suffice. Is it necessary to emphasize how utterly false anduntenable your interpretation becomes wh
The Berean Expositor Acts xvii. 10, 11 “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth” II Tim. ii. 15 VOLUME XIV. 1924 LONDO
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The Berean Expositor Acts xvii. 10, 11 “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth” II Tim. ii. 15 VOLUME XVII. 1927 The Bere
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