Access to God.

The matter of our approach into the presence of God is one of vital importance—yet it is one (like so many others these days) upon which much confusion and misconception exists. We will not now attempt to canvass the principal errors pertaining thereto, for there would be little profit for either writer or reader, in prosecuting such a task. Rather do we wish to call attention unto the various aspects of the subject, for it is failure to perceive these and hold their due balance, which has resulted in the fostering of false impressions in quarters which some regard as being the most orthodox sections of Christendom. If one essential aspect of this subject is ignored—or if another one is emphasized to the virtual exclusion of everything else, then the most misleading and dangerous ideas must result therefrom.

Let us begin by asking the question, Is it possible for a depraved and defiled creature, to obtain access unto the thrice Holy One? If there is one thing taught more plainly in the Scriptures than another, it is that sin separates the sinner and God. This fearful fact is impressively set forth in Genesis 3:24: that flaming sword was the symbol of a sin-hating God, barring approach unto the emblem of His presence. When Jehovah appeared on Sinai, amid the most solemn manifestations of His solemn presence, even the favored Hebrews were commanded under pain of death—to keep their distance from Him. An Israelite who became ceremonially unclean, was rigidly excluded from the Camp. Even when the tabernacle and the temple were erected, the common people were not allowed to enter the holy places. In how many different ways did God make it evident that sin obstructed any access to Himself!

But not only does God debar the sinner from access to Himself; the sinner himself has no desire to approach unto Him—rather does he wish to flee as far as possible from His presence. A sense of sin and the guilt of it upon the conscience, drives the sinner from the Lord.

This fact was also solemnly exemplified at the dawn of human history—just as long as our first parents remained in dutiful subjection to their Maker, walking in obedience to His commandments, they enjoyed blissful communion with Him; but as soon as they became self-willed and rebellious, all was radically altered. After they had eaten of the forbidden fruit and they heard the voice of the Lord God in the Garden, they fled in terror, seeking to hide from Him! And thus it has been ever since.

Is there, then, no access to God for the fallen creature? If there were not, we would not be engaged in writing this article. Access to God is possible—possible for the chief of sinners—but only via the appointed Mediator. As the Lord Jesus so emphatically declared, "No man comes unto the Father—but by Me" (John 14:6). It is through the Lord Jesus Christ, and by Him alone—not through priest or pope, Mary or the angels, good works or tears—that we may obtain access to God. "We have peace with God through our Lord Jesus Christ: by whom also we have access" (Romans 5:1, 2).

In pointing this out, we are covering ground which is thoroughly familiar to all our readers, truth which is still proclaimed in many places. Yet it is by no means the whole of the truth on this subject, though it is all that is presented thereon in certain quarters. It is those neglected aspects which we now desire to particularly stress.

Once again we would point out that unless we differentiate between things that differ, there is bound to be confusion and error. So here. We must distinguish between the way of access which Christ has opened for sinners into the presence of God, the qualifications which are required from those entering that way, and the exercise of those qualifications so that the way is actually used. But the moment we mention "qualification" and the necessity for "exercising" the same, some will demur, insisting that we are thereby sounding a legalistic note and destroying the simplicity of the Gospel. Then let us ask such objectors, Are hypocrites entitled to use that way of access which Christ has opened? Do "Christians" who exercise no faith—but simply offer cold and mechanical prayers, enter into God's presence? If the objector answers 'No!'—as honesty compels him to do—then he has granted our contention, whether or not he agrees with us in detail.

How many professing Christians do really obtain personal access to, and enjoy conscious communion with, the Holy One? What percentage of real Christians are actually accustomed to do so? Alas, what multitudes have been deceived by Satan into supposing that all they have to do is get down on their knees, plead the name of Christ, and automatically they obtain audience with the Most High God. Not so. It still holds good that, "Behold, the Lord's hand is not shortened, that it cannot save; neither is His ear heavy, that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid His face from you—that He will not hear!" (Isaiah 59:1, 2). The principles of the Divine government know no alteration, and allowed and unconfessed sins act as an impassable barrier between the soul and God—as truly today as they did under the Old Testament economy. No change of dispensation modifies the requirements of God's holiness, or reduces the enormity of sin.

Three things are absolutely necessary if any is to have access to God:

First, he must have the legal right or title to do so.

Second, he must possess the necessary moral fitness.

Third, he must be spiritually and experimentally empowered.

Our legal right to approach unto God is found alone in the merits of Christ: His sacrificial work and the present exercise of His Priesthood, give me title to draw near unto the Throne of Grace. But does that cover the whole matter? Is nothing more than a legal title required?

Ah, the real saint knows otherwise from painful experience. How often has he entered his closet, sought audience with the Divine Majesty, pleaded the blood of Christ—yet without any conscious access. So far from any conscious approach to Him, God seems far off, and all is darkness and deadness in the soul. Like the Spouse in the Canticles, he seeks his Beloved—but finds Him not.

"Behold I go forward—but He is not there: and backward—but I cannot perceive Him. On the left hand, where He does work—but I cannot behold Him: He hides Himself on the right hand, that I cannot see Him" (Job 23:8, 9). Has that painful experience of Job's never been duplicated in your own? Was his case altogether exceptional? Far from it, as the recorded lamentations of others of God's children clearly show. "Why do You stand afar off, O Lord? Why do You hide Yourself in times of trouble?" (Psalm 10:1). Yes, even the sweet Psalmist of Israel knew what it was to feel God's distance from him and to be denied conscious access to Him. "How long will You forget me, O Lord, forever? how long will You hide Your face from me?" (Psalm 13:1). Again and again this was his agonizing experience. And there are seasons in the history of all believers when such language is just as suitable to express their experience, as Psalm 46 or Psalm 150 is suited to their cases on other occasions.

"For through Him we both have access by one Spirit unto the Father" (Eph. 2:18). The words we have placed in italics present another vital aspect of our subject, showing as they do the Christian's dependence upon the agency of the Holy Spirit. Herein each person of the blessed Trinity is accorded His own distinctive place in the economy of redemption: access is unto the Father, it is through Christ—but it is by the Spirit. The sinful believer can no more approach unto the Father without the gracious operations of the Spirit, than he could without the mediation of the Lord Jesus. One has procured for us the legal right; the Other supplies the experimental enablement. The exercise of faith, as we shall yet see, is another essential prerequisite for drawing near to God—but the actings of faith do not lie within our own unaided power—He who first imparted this heavenly gift—must quicken and energize it, if it is to function properly.

"For through Him we both have access by one Spirit unto the Father." What place is given to this part of the Truth, in most sections of Christendom today? None at all. And even where the third Person of the Godhead is duly owned and honored, how feebly do the saints apprehend their imperative need of the Spirit's daily working within them. His operations are essential, if our leaden hearts are to be raised above the things of time and sense, if our affections are to flow forth unto their rightful Object, if faith is to be duly acted upon Him, if a sense of His presence is to be communicated unto the soul. But will the Spirit perform these gracious operations, if we are indifferent as to whether or not our conduct grieves Him? If a Christian has spent his evening at the card-table or the theater, and before retiring to rest bows his knees, will the Holy Spirit, at that time, draw out the heart of such a one and grant him conscious access to the Father?

What has just been raised brings us to still another aspect of our subject—there must be a moral fitness if the suppliant is to obtain access to God. Alas, that so little is heard about this in the ministry of the day. Yet the reason for this omission is not far to seek: where the dominant object is the pleasing of the hearer, little will be said in condemnation of a carnal walk, and still less of the serious consequences thereof. But though the pulpit has become so unfaithful, God abides faithful, and He will not wink at evil doing. No, not in His own children, nor will He allow the sacred name of Christ to be used as a passport into His presence by the workers of iniquity. Is it not written, "With the pure You will show Yourself pure; and with the obstinate You will show Yourself obstinate" (Psalm 18:26); that means what it says, and says what it means.

Next Part Access to God. 2

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