Down to Earth But Heavenly Minded

by H. J. Vine.

“Praising and Blessing God”

With the above words the inspired gospel of the perfect Man ends (Luke 24:53), and we may well ask, what caused the disciples’ hearts to rise up thus and with such great joy to praise and bless God? They had just seen that perfect Man ascend from earth to heaven, and as our faith lays hold of the stupendous victory involved, for the believer’s blessing and for God’s glory, we, too, with deepening joy shall continue to sing—

“Rise our hearts and bless the Father,

Ceaseless song e’en here begun;

Endless praise and adoration

To the Father and the Son.”

Yes, there is a Man in heaven—“The Man Christ Jesus!” There is a Man sitting “on the right hand of the throne of the greatness in the heavens”—the Son of God. The Spirit of God has come from thence to glorify Him, as He said, “He shall glorify Me, for He shall receive of Mine and shall show it unto you.” Moreover the coming of the Spirit baptized all who believed on Him into one body, and the Man at God’s right hand is the Head of that body; but those who believe are also built together for a habitation of God in the Spirit, who has come from the Son of God on high. The marvellous fact, having such universal import, is—A Man sits exalted in heaven and God has a habitation on earth! All this was involved in the ascension of Christ which the disciples saw, but the truth was not unfolded until the Spirit came to indwell us.

“’Tis thence now Christ is gone on high,

Redemption’s work-complete,

The Spirit brings His glory nigh

To those who for Him wait.”

As our hearts are thus filled by what the Spirit of God delights to bring before us, praise will ascend as a sweet-smelling savour to God. Israel of old brought up their burnt offerings to the house of God, and by the priest they were offered to ascend from the altar as fragrant sacrifices to God, for they pointed on to the one perfect offering of Christ; but now, by Christ the risen One, we offer the sacrifice of praise “acceptable to God by Jesus Christ.”

The Ascended Man

Just before our risen Lord ascended, He said to His own, “Behold My hands and My feet that it is I Myself. Handle Me and see, for a spirit has not flesh and bones as ye see Me having.” Yes, there standing in their midst was the risen Man, who by His sufferings and death had secured eternal redemption for them—He was indeed a real Man!

It is this truth, coupled with the fact that He has ascended as a Man with “flesh and bones” to God’s right hand, that has turned what looked like the defeat of God’s purpose for man into a most glorious and everlasting victory. Man fell in Adam: man is exalted in Christ.

Long ago the question was raised, “What is man?” The answer is now given—“We see Jesus crowned with glory and honour.” What triumph! and those who are His are “more than conquerors” through Him that loves them. Moreover God Himself has secured in that exalted Man the effectuation of all His counsels of love and glory.

As the Son of Man our glorified Saviour is yet to take up the kingdom and dominion over this earth, and as Son of David all the rights and titles of His father’s throne belong to Him, and He now waits in patience till the appointed hour when He shall “sit upon the throne of His father David.” Why, then, did He not honour “the city of the great King,” Jerusalem, as the place of His ascension to the right hand of God? How could He? The responsible leaders had rejected Him! The Man who is honoured in heaven is the rejected of earth! That makes the present position a very serious one in a certain sense for those who are loyal to this rejected One, although the fact of His exaltation on high may well fill our hearts with great joy on the other hand as it did the disciples’ hearts at the beginning, for He sits in triumph, waiting at the right hand of the throne in heaven until the time which now draws nigh.

No, He did not ascend from the official centre, the city which shall yet—when repentant, cleansed and sanctified—yield to Him with reverence and rejoicing the royal honours which are rightly His. He ascended from another spot. He did not link the earthly city in her then unfaithful state with heaven. He chose another place—a place little thought of by the religionists of Jerusalem, whether ritualistic or rationalistic—Pharisees or Sadducees—Jesus led His disciples “out as far as to Bethany.” From that part of the Mount of Olives He ascended.

But why Bethany? Did He not always find solace there when refused elsewhere? Did He not receive kingly honour there when scorned elsewhere? Did He not feast in the house of Martha, Mary, and Lazarus when despised by others? Was not that house in Bethany filled with the sweet odour of the royal anointing which He there received when others plotted His death? Was not that house (where the three inmates knew His resurrection power and His love) the place in Bethany where responsive service and love were His portion? He led His own out as far as to Bethany. There He Himself and His love were prized; at Jerusalem they esteemed Him not.

“Two or three” gathered to His Name may answer to the Bethany abode today. There the ascended Lord, the victorious Son of God, is known, and His power and love are cherished; but the disciples were “led out” to reach that favoured, yet little thought-of spot. Yes, led out from the proud, unfaithful centre, “as far as” to Bethany. There the house of welcome was hidden away by the slopes of Olivet from the city which despised Jesus, from the place where His Name was dishonoured. We are told, “He calleth His own sheep by name and leadeth them out.” A great gap lay between official religion and vital reality then, and it is so now. Indeed, the gap is widening daily as responsible professors are being carried away by modernist doctrines which are dishonouring to the Son of God. We may not, however, dwell on this, but rather encourage those who glory in Christ Jesus and worship God by the Spirit to continue in power and the love of their ascended Head, Saviour, and Lord. He says, “Abide in Me.”

After Jesus had led His disciples “out as far as to Bethany, He lifted up His hands and blessed them.” That must have moved their souls very deeply. He had just previously showed them those same hands to convince them that He was still a real Man risen from among the dead, and they were filled with wonder and joy; but now those hands were lifted up for those who knew Him as the risen Man, the Victor over death and the grave, and He blessed them. In that outside spot with Himself, they know the lifting up of the hands, that had finished the work of salvation upon the cross—the lifting up of the hands that had laid the foundation of Calvary for the superstructure of eternal glory, and they know also the personal blessing and presence of the Son of God. All this results in filling their souls with great joy, and in making them overflow in praising and blessing God. We first receive and then respond.

“He Blessed Them”

When the Apostle Paul allowed his pen to express the responsive blessing Godward which awakened in his heart, he wrote, “Blessed be the God and Father of our Lord Jesus Christ”; and then immediately added that which showed it was responsive—for God’s blessing had preceded it—“Who has blessed us with every spiritual blessing in the heavenlies in Christ.” The receiving goes before the responding, and the receiving is to go on even as the responding is also to continue in the grace and power of the Holy Spirit. We receive by the Spirit and we worship by the Spirit. The Lord blessed the disciples, but further it is said, “While He blessed them, He was parted from them, and carried up into heaven.” From thence, as we have seen, He sent down the Holy Spirit. The Lord Jesus was blessing them as He ascended, and that attitude of blessing His own is still unchanged. The declensions and revivals of the centuries that have intervened since then have not altered Him. Jesus Christ is the same yesterday, and today, and for ever. He gave Himself for our blessing, He lives for our blessing, and He will rejoice in our blessing for ever.

It is not surprising to read that the disciples worshipped Him. Now and again we find them rendering homage to the Son of God as the truth of who He was came home to them. In the ninth chapter of John, too, we read of the man whose eyes Jesus had opened worshipping Him as the Son of God after He had been “cast out” by the religious officials of that time. It is a great privilege to know the Son of God and to be with those who worship Him. He does not refuse their worship, for though a real Man, He is more, He is God as well as Man.

The spiritual house which is built up in relation to Him as the Rejected of men and the Accepted of God holds fast to Himself, even as we read, “Whose house are we if we hold fast,” and our Lord Jesus Christ is the glorious Overseer of the house as Son. Therefore we may be sure of this, if He blessed His own as He ascended, He still continues to bless them.

“’Tis His great delight to bless us—

Oh, how He loves.”

The effect upon the disciples at the beginning was, as we have seen—great joy filled their hearts, and they praised and blessed God; and as we behold by faith the risen, victorious Man, ascended into heaven, and receive the benefit and blessing which flows to us as a consequence, great joy will also be our portion at the end of the assembly’s history on earth, and we, too, shall be found together “praising and blessing God.”

Someone may say, “I can understand God blessing us, for it is written in Hebrews 7:7, ‘The less is blessed of the better.’ It is difficult, however, to see how we can bless God.” The Spirit of God Himself has approvingly recorded the fact in the Word, but He shows that it is a responsive thing with us, as we have pointed out. The case given in Hebrews 7 is to prove the superiority of the Melchisedec order of priesthood to that of Aaron. It is always true that blessing originates with the superior. It is just so in the case of those who belong to God’s “spiritual house” today, all their blessing came from God. The response given is of such a character that it is acceptable to Him by Jesus Christ in the Spirit’s grace and power. Blessing God in that sense may reverently be spoken of as ministering to His happiness! What an honour bestowed upon the redeemed today! Wonderful, indeed is this truth—we can bless God! Shall we not seek that He may receive more from our rejoicing hearts? If Paul and Silas in the prison could sing His praises at midnight, when their feet were fast in the stocks, and their backs were sore—if they in such circumstances were so filled with the blessing of the Lord which maketh rich that they “sang praises unto God”—what a volume of praise and blessing He ought to receive from those who dwell in His house today.

“What love to Thee we owe,

Our God, for all Thy grace,

Our hearts may well o’erflow

In everlasting praise!”

“Continually in the Temple”

Quite naturally the disciples returned together to the place of Jehovah’s Name. It was from thence that offerings were to ascend to Him as a sweet incense. Filled with the blessing of the ascended Man, and filled with great joy, together they were found “continually in the temple” giving to God spiritual sacrifices, giving glory to His holy Name, as He had said—He that offereth praise glorifieth Me.

The temple built by man still stood at Jerusalem, and though it was rejected by God as a den of thieves, it had not yet been actually destroyed by Titus, as was foretold; since then, however, those who have redemption in Christ through His blood, are growing to a holy temple in the Lord. The rejected One, Jesus Christ Himself, is the Corner-Stone, in whom all the building is fitted together. When that temple is complete it will be filled with the presence and the glory of God, and it will shine forth in divine splendour for the praise of God’s glory. Meanwhile, however, the saints of God are builded together in the Lord for a habitation of God in the Spirit now, and He delights to dwell where their praises ascend. Even of old, He was addressed as “Thou that inhabitest the praises of Israel” (Ps. 22:3). How sweet it must have been to Him to receive at the closing days of that rejected house at Jerusalem, praise and blessing in spite of the unfaithfulness surrounding the disciples—praise, sweeter than had been heard there before! How much richer should the offerings be now that the house is built up in the Lord—in Him who ever abides—in Him who remains faithful for ever!

We need to remember that the house today is designated “a spiritual house” (1 Peter 2:5), and that the praises which are there yielded to God are called “spiritual sacrifices,” also that they are acceptable to Him by Jesus Christ. All is of a spiritual character, and worship to God today must be in spirit and in truth. This sets aside completely the religious buildings, organizations and entertainments with which Christendom abounds, and gives holy freedom to those who are gathered to the Lord to offer to God that which is pleasing to Him “by Jesus Christ,” even though they be but “two or three.” They offer “by Him,” for He is over the house. No pope, priest or president is needed. Indeed, such only displace Christ, and put the worshippers at a distance from God, whereas in Christ they are made nigh through His blood, and the verse we have already mentioned shows that they are all priests—“a holy priesthood,” and in liberty and nearness they can offer to God.

This is important today when what is vital is being crushed by what is official; but we should always see to it that our hymns and songs of praise are Godward. The heart is turned directly to Him in faith and in the energy of the Spirit. Probably most of religious singing today is manward; the house of God exists for His praise In Ephesians 5:19 we are exhorted to make melody in our hearts to the Lord, and in Colossians 3:16, to sing with grace in our hearts to the Lord. The praise should surely be none the less hearty, but increasingly so as God Himself is before us, knowing, too, that He finds pleasure in the offerings which we bring to Him by His beloved Son. As we reach the close of this wonderful day of grace—as we draw near to the moment of the Lord’s coming for the assembly—as the darkness deepens in official Christendom—may we allow the blessing of the ascended, victorious Man, the Son of God, to fill our hearts with great joy, so that we may be found responding like the disciples at the close of the past day—“praising and blessing God.”

There was continuity also! Mark that word “continually”! We do not seek just a burst of praise and then a fall to the murmuring which is so prevalent on all hands! The declension need not hinder us; all that was foreseen of God, and still He exhorts us to “offer the sacrifice of praise continually” by our Lord Jesus Christ. There is no declension or failure with Him, and as He fills our gaze we shall even yet give to God the praise which is His rightful portion. Our Lord Jesus Christ is enough for us. “In Him” we are blessed—“blessed with every spiritual blessing.” “By Him” we offer “the sacrifice of praise continually, that is, the fruit of our lips!”—“With Him” is our eternal portion—as He said, “I will come again and receive you unto Myself, that where I am there ye may be also”; and then nothing shall ever intrude to binder praise and worship from flowing to God. Meanwhile, may we have grace at the end to be more like those at the beginning who were “continually in the temple praising and blessing God,” having seen the Man Christ Jesus ascend to heaven while He was blessing them.

Precious Stones of Scripture

1. The Chrysolite

“The seventh, chrysolite” (Revelation 21:20).

The harmony which any simple believer is enabled to trace all through the Bible confirms him as to its divine inspiration in a way that no mere literary study could do. And that beautiful harmony in which he rejoices also provides him with interesting instruction, as he recognizes everywhere the righteous consistency of his God and Father.

In the closing book of the Bible, where every religious and political matter is seen to reach its complete development; where the manifested righteousness of God is confessed again and again, it is noticeable that the number “seven” is very prominent; and, in chapter 21, where the glory of God shines out, we are told that the heavenly city’s wall has twelve foundations, and the seventh is chrysolite. Let us see if we can discover in the writings of the Holy Spirit the reason, and also the meaning of this; for it surely shines there as a symbol of special significance. The city itself is of pure, transparent gold; and that the seventh place in the foundations of its jasper wall is given to the gold stone, or chrysolite, has some important instruction for us.

It might be thought that the most brilliant, the most beautiful, and the hardest of all the precious stones—the diamond—would occupy this place. For that, however, we should have to examine the symbols of Christ’s glory; not those of the well-loved bride, the Lamb’s wife. The chrysolite is a soft stone comparatively. Its nature is exceptional. Its colour, in accord with its name, is yellowish; and it yields a lustrous polish, with a golden green hue. It is called chrysolite from chrysos, gold; and lithos, a stone—the gold stone. It is transparent—a feature of the city of God, and also of the saints of God now, when they are walking rightly.

Turning to the Old Testament we find there are three large groupings of precious stones. They occur in Job 28, Exodus 28, and Ezekiel 28. The second is repeated in Exodus 39. In the first, the creation group, the chrysolite is not mentioned. In the second, of grace, it is the first of the last three: “the chrysolite (not beryl), the onyx, and the jasper.” In the third, the government symbol, it is the first of the second three; and, remarkable to notice, the same three precious stones are placed together again as before. (There is a small group in Isaiah 54:11-12 illustrating the blessing of the earthly city, but as in the creation group the chrysolite is not mentioned.) Ezekiel, however, when he sees the glorious cherubim and their wheels, tells us that the appearance of the wheels and their work was as the look of a chrysolite (1:16 and 10:9, New Translation). These wheels of God wrought His righteous work like a wheel within a wheel. Daniel, too, observed that the heavenly messenger sent to him on matters of grace and government was clad in linen, and girded with pure gold of Uphaz; and that his body was like a chrysolite (11:6). Finally, in the Song of Songs, when the Beloved is described, we are told that His hands were as gold rings set with chrysolite (5:14). Here we may find the answer to our inquiries.

We can only discover this precious stone mentioned in the Old Testament in the above scriptures. It will be noticed they are exactly seven. When we come to the New Testament we find it but once, and that in the scene of glory—“the seventh, chrysolite.” It is well known that the number seven in Scripture stands for completeness and divine perfection. For instance, the seven days making a complete period of time. But even in the numerical system in daily use, seven stands in perfect harmony with its use in the Bible by the Holy Spirit. Others have pointed out that in 1 to 10 (the foundation of numerical sequence) only 7 combine these two peculiarities: multiplication does not produce it, nor does it produce any other number within those limits by multiplication. It is therefore called the virgin number. In the dual or binary system 111=7; thus, 111214=7; and every seventh number thus reached is always a square and a cube; for example, 1, 2, 4, 8, 16, 32, 642. We find this in Revelation 21 when completeness and perfection in glory is reached. It is the completion and repose of all progressive labour. The city has the glory of God; and it is foursquare and a cube. Seven seems to be the complete unfolding of the thoughts of the Trinity, 111= 7. And with this also agrees the sevenfold mention of jasper—the stone used for divine manifestation by the Spirit. In the Old Testament 3 times, and 4 times in the New (Exodus 28:20; 39:13; Ezekiel 28:1; Revelation 4:3; 21:11, 18, 19).

Doubtless we noticed that the chrysolite, the gold stone, is nearly always found associated with that which speaks of divine righteousness—the well-known symbol of gold. Ezekiel is the only exception, and there we have the cherubim, the executors of divine righteousness. Now our blessed Lord, who knew no sin, was made sin for us upon the cross that we might become God’s righteousness in Him (2 Cor. 5:21). He, blessed for ever be His holy name! stooped to be made what we were that we might become what He is! What grace! What love! The hands of the Beloved—expressive of His work—are as gold rings, we are told. All His work is in perfect righteousness. But mark the settings for display in those golden rings: “His hands are as gold rings SET WITH CHRYSOLITE.” Here the gold of divine righteousness and the gold stone are found inseparably together. This speaks eloquently to the hearts of those who know the love of Christ; to those who are of His assembly—His body and His bride. If HE is called Jehovah-tsidkenu, the Lord our righteousness, in Jeremiah 23:6, SHE is also called by the same name in chapter 33:16; that is the city.

We are the work of His hands. Even when in glory we shall say: It is He that has made us, and not we ourselves. We shall shine then for His glory. His name shall be on our foreheads. We shall show forth His praises. He shall be glorified in His saints, and admired in all that have believed. The woman shall indeed be then the glory of the man. But the golden ring speaks not only of righteousness, it tells us also of His deep and endless love for the assembly. In making her His own, righteousness and love are found together; and she can say in truth: “I am His and He is mine.” The gold, the ring, and the chrysolite set speak of this; and in glory she is the bride, the Lamb’s wife. The beautiful and lustrous radiance which softly shines there from the chrysolite, the gold stone, shows forth God’s righteousness in this blessed and completed result. God counselled it; and so great was Christ’s love for her that He gave Himself to make her His own; and being His, He now nourishes and cherishes the assembly; and soon He will present her to Himself all glorious, as the result of His own love and of His own labour. Then when her shining is seen by universal intelligences, that which “every precious stone” symbolizes shall be her adorning, and THE SEVENTH IS CHRYSOLITE.

“Fruit of wisdom without measure!

’Tis a bright, eternal treasure!”

2. The “One Pearl”

“One pearl of great price” (Matthew 13:46).

“Every several gate was of one pearl” (Revelation 21:21).

It is well known that the pearl is a symbol of the assembly. It is formed in the depths of the ocean within the shell of the pearl oyster, as a result of the intrusion of some foreign matter. The irritation set up calls forth the best energies of the bivalve, for failing to oust the intruder it proceeds to cover it with fine concentric layers of pure pearl; there is thus formed as a result of that which seemed only evil one of the most pure, beautiful, and valuable things in the creation; a pearl, distinct from the oyster itself, and yet of it. Such is the symbol the Spirit uses to teach us what the assembly is.

But when this type is taken up in Scripture there are not many pearls but one only in the mind of God. And it is so treasured by Him, that He names it thus but once on the sacred page, “one pearl of great price” (Matthew 13) It is His own workmanship; formed and fashioned in the darkness of this sinful world; but soon to shine back its iridescent beauty, in answer to His own light, in glory. It is the fruit of His own omniscience and omnipotence; to the praise of His glory, who works all things after the counsel of His own will. In spite of the intrusion of sin, nay the very intrusion of sin has yielded the opportunity for the manifestation of His wondrous wisdom and grace, He will through redemption bring up out of the dark waters of this world the well-loved assembly, the bride of Christ, which shall be to His eternal glory, and in doing this the love of Christ which passes all knowledge has also been shown out, for He is the merchantman who sold all that He had in order to purchase this one pearl of great price. It is written, This is a great mystery … concerning Christ and the assembly (Ephesians 5:32).

The Lord Jesus Christ when on earth gave to His disciples this parable to teach them the precious truth as to how He would find and secure the assembly (Matthew 13:46). He distinguishes His own from the multitude by saying, “To you it is given to know the mysteries of the kingdom of the heavens, but to them it is not given.” What then would He have those who belong to Him to know by this interesting parable? That He saw the assembly in all its beauty according to the glorious thought and purpose of God. It is this of which the “one pearl of great price” speaks. It did not historically begin to exist before Pentecost: it was nevertheless in the mind of God before the world began: but in its beauteous perfection, it will first be seen as the future city of glory, described in Revelation 21, when each of its twelve gates shall be of “one pearl.”

In its completed perfection, the outcome of the counsel and work of God, our Lord Jesus Christ viewed it; He saw and estimated its value; and He, who was the rightful heir of David’s throne as Matthew 1 shows, and the heir of world-wide glory came from His heavenly glory to seek it, and gave all that He had to secure it for Himself. This assembly embraces every believer washed by the Saviour’s precious blood and indwelt for the Holy Spirit. During its historical development in this sinful world they pass through repentance towards God and faith in our Lord Jesus Christ. Sanctification, cleansing, chastening, purging, tribulation—sorrow and joy in various exercises, are experienced by them, as they grow up to that beautiful perfection in Christ which shall be seen in glory. Christ loved His assembly with such a complete devotion that not only did He give “all that He had” for it, but, as Ephesians 5:25 tells us: He “loved the assembly and gave Himself for it.” Behold Him hanging on that cross to make us His! And that great sacrifice did not exhaust His love for, ascended to God’s right hand, He tenderly cares for His assembly and awaits the moment when we shall be presented to Him “without spot or wrinkle or any such thing.” The assembly is His; and He is worthy to possess that pearl of great price!

That this assembly, the bride of Christ, is not found in the Old Testament has often been pointed out. In keeping with this, neither is the pearl the symbol of it, mentioned there. Job 28:18 is no exception, for gabiysh means crystal, not pearl. In the singular, it is only spoken of once in the New Testament (Matthew 13:46); except in Revelation 21:21; where, like the gold which is called “transparent,” beyond anything known naturally, each gate of the heavenly Jerusalem is “of one pearl.” Such symbols strikingly confirm the heavenly character of the assembly, the Lamb’s wife. How blessed it is, too, to look beyond all the present exigencies of the way, and see at every approach to that glorious city the witness of “each gate of one pearl,” the testimony to THE ONENESS OF THE ASSEMBLY as well as to its purity and preciousness, in short what it is to Christ who purchased it by His own blood.

When the Lord establishes the earthly metropolis in millennial magnificence, He says to her: I will make thy gates of carbuncles (Isaiah 54:12). The fiery-red splendour of these earthly gates are quite distinct from the out-of-the-depths soft, iridescent beauty and purity of the pearl gates of the heavenly metropolis. Indeed, the pearl is not a precious stone at all like the carbuncle; nor even as those found in the wall of the heavenly city itself. It is entirely unique; and the exquisite exactness of Scripture is seen in this, as in other cases; for it carefully distinguishes them thus, “precious stones and pearls” (Revelation 17:4; 18:12, 16). The out-of-the-world, heavenly character of the assembly is kept distinctly before us. Doubtless the glory of the earthly city will be exceptional. It will be like the new creation (see Isaiah 65:17-18; and 66:22); even if not that. This may explain the special and peculiar position in which the carbuncle is always found. If, as we have seen, the pearl is not found in the Old Testament, neither is the carbuncle found in the New. But always, save in the verse we have spoken of, it is found with the sapphire and the emerald before and after it (see Ezekiel 28:13 Exodus 28:17 and 3:10, New Translation). The sapphire symbol of universal glory, and the emerald of earthly, might well be placed in juxtaposition to that of the carbuncle. Its four appearances in the Old Testament, and its absence from the New, may show its earthly significance. In its origin, formation, growth, and beauty, the pearl stands singularly alone, as a unique and striking symbol of the assembly, the new and heavenly Jerusalem, the Lamb’s wife.

When writing or speaking on such a blessed and holy theme as this one feels what watchfulness is needed, that there may be ministered to those to whom these realities belong, the heavenly grace that should accompany them. None others can appreciate them, we must not cast our pearls before swine (Matthew 7:6); the unregenerate have neither the heart nor capacity to understand these things. The unfaithful woman, Babylon, described in Revelation 17 and 18, is decked with pearls; and in her unholy traffic she trades in them, as well as in the “bodies and souls of men” (18:12-13). How sunken and sinful does this loathsome system become! On the other hand, as preserved in a holy sense of the rejection of Christ, the pious women who truly belong to the house of God, the assembly, are exhorted to “adorn themselves with modesty and discretion, not with plaited hair, or gold, or pearls, or costly clothing” (1 Timothy 2:9), We are told what is beautiful and valuable before God now, “the hidden man of the heart, in the incorruptible ornament of a meek and quiet spirit, which in the sight of God is of great price.” These divinely inspired words remind us again of that which arrested the gaze of the seeking merchantman—“ONE PEARL OF GREAT PRICE.” In its completeness; in its beauty; in its value; He saw it, loved it, and made it His own.

How deep and divine will be His joy to have us with Him in the Father’s house above! What an answer His satisfied heart will find in the assembly, to all that He suffered to make her His! And when she shines in surpassing splendour, showing the glory of God, the bride, the Lamb’s wife, the heavenly Jerusalem, shall show at every avenue of approach, the oneness of the assembly, for every several gate is of one pearl.

The most beautiful and valuable pearls are apt to suffer from a peculiar trouble called pearl sickness. The pure and lovely iridescence becomes dimmed; and the only known means of righting them is, to put them back under the waters of the ocean till they recover themselves once more. Is there not a lesson for us in this? The influences of this world, if we are not watchful, cause us to lose our heavenly hue and brightness; and we have to taste, it may be, once again, the darkness and hopelessness of all in this world, so that our faith and hope may soar up to where Christ is—the heavenly Bridegroom of the assembly; and take on afresh of His supernal lustre, as we long more ardently for His coming; when He will take us beyond the influences that obtain here, to shine with Him eternally in glory that can never be dimmed.

3. The Sardonyx

“The fourth, emerald; the filth, sardonyx; the sixth, sardius” (Hebrews 21:20).

“Ye have come to … the city, … and to the assembly of the firstborn who are enregistered in heaven, … and to the blood of sprinkling” (Hebrews 12:22-24).

The sardonyx is mentioned but once in the whole Bible—in the fifth place, in foundations of the wall of the heavenly metropolis in Revelation 21:20. There it shines as a symbol between the emerald and the sardius.

The “precious onyx” is the first stone named in the writings of the Spirit, as well as being the first in the creation group of Job 28. It is a striking symbol of Christ’s glory and dignity as the Firstborn of all creation. Therefore it is absent from the bride’s adorning in Revelation 21. But the mention of the sard-onyx there, shows a special relation of the assembly with Christ in this distinction; and its connection and combination with the sardius stone have a meaning of divine importance for us, in its one appearance on the inspired page, as we shall presently see.

The sardius is the deep blood-red stone—very precious. It is named next after the sard-onyx, as the emerald is the next before it. The sard-onyx is a combination of onyx, sard, and milky-white chalcedony, in alternate layers. Like the onyx itself, it was used for beautiful ornamentation, cameos, and engravings. What then does this stone, of such singular mention and association, speak of as a symbol, in its fifth place in the heavenly city’s wall?

The answer will be found in another scripture which speaks of the heavenly Jerusalem, where the distinction which is symbolized again finds but one mention in the Bible. It is “the assembly of the firstborn (or firstborn ones, plural) who are enregistered in heaven” (Hebrews 12:23, New Translation). Our Lord Jesus Christ stands alone as the Firstborn; but there is an ASSEMBLY OF FIRSTBORN ONES in glorious association with Him through divine grace; redeemed by His blood; and taken out of the world to be exalted in heavenly glory.

Set in the fifth place, the sardonyx beams brightly as a witness to divine grace. Its connection and combination with the sardius reminds us that our glory and blessedness is through the precious blood of Christ. And as set after the fourth stone, the numerical symbol of earth, of which the emerald also speaks, we are thus reminded from whence we were taken. The assembly of the first-born are enregistered in heaven. On the onyx were engraved the names of God’s earthly people (Exodus 28.); and the sardonyx was similarly used; but now, those who share in this new dignity and blessedness are themselves enregistered where Christ Himself is—in heaven itself.

“Called from above, and heavenly men by birth,

(Who once were but the citizens of earth)

As pilgrims here, we seek our heavenly home,

Our portion in the ages yet to come.”

If we would better understand the distinctive glory into which these firstborn ones are brought, in contrast to the assembly as seen in other ways, we must learn of Him who is Himself THE FIRSTBORN, PRE-EMINENT IN ALL THINGS. The very expression Firstborn involves others being brought in; and it is striking that the eleven times that the onyx is mentioned in the Old Testament is completed by the one mention of the sard-onyx in the New; thus:—11+1 = 12; the number of administration. He associates us with Him in this through redemption; and we must learn in His presence that in which He would give us to have part with Him; for on the ground of His blood-shedding He has already reconciled us to the Fullness that dwells in Himself, in the body of His flesh through death; even as all things will be presently reconciled to that fullness by Him. May we enter into it more.

4. The Sapphire

“They saw the God of Israel and there was under His feet as it were the work of transparent sapphire, and as It were the body of heaven for clearness” (Exodus 24:10).

“A throne as the appearance of a sapphire stone” (Ezekiel 1:26).

“The first foundation jasper, the second sapphire” (Revelation 21:19).

The sapphire stone has been singled out by the Spirit of God as a symbol which He uses beyond all others. No other precious stone is spoken of so often in God’s Word. It must therefore have some very special significance.

The beautiful blue lustre of the sapphire stone is well known. It is transparent. The diamond alone surpasses it in preciousness. In the wall of the glorious city, the heavenly Jerusalem, the sapphire is the second foundation. This fact, coupled with its soft blue hue, has caused it to be spoken of as a symbol of what is heavenly. When we examine its use in the Scriptures, however, we find that this interpretation is scarcely satisfactory.

Wherever we turn in the various parts of the Word, we find the lovely lustre of the sapphire. In the law, in the prophets, in the poetical books, and in the New Testament, we discover its soft blue radiance. If we examine the main gatherings together in the Bible of precious stones, in Job 28:5, 16; Exodus 28 and 39; Ezekiel 28, and Revelation 21, the sapphire is always present, filling a place of distinction. And even if we look at that smaller group, of the earthly city’s glory, we find it there (Isaiah 54:11). In creation, grace, government, and glory—heavenly and earthly—it is seen. Beneath the feet of the God of Israel, at Sinai, there appeared a work like transparent sapphire (Exodus 24:10). Above the crystal-like expanse over the glorious cherubim there was seen a throne like a sapphire stone by Ezekiel (1:26 and 10:1). The princes of Zion appeared like a sapphire (Lamentation 4:7). Finally, in the description of the Beloved, in the Song of Songs, it finds a place which will help us to discover its true significance (5:14). The above twelve scriptures, where alone the sapphire is named in the Bible, show us the universal use that is made of this striking symbol by the Spirit of God.

When the metropolis of the earth is established in righteousness and splendour, according to God, in a coming day, “we are told that her foundations shall be laid with sapphires (Isaiah 54:11). It is clearly a symbol of earthly glory there. But in Exodus 24:10, Ezekiel 1:26, and Revelation 21:19, it symbolizes divine, regnant, and also heavenly glory. In the heavenly Jerusalem the second foundation is sapphire! Is there then a contradiction in the use of the sapphire symbol? That could not be in the writings of the Spirit of God. All is harmonious there, even if at first we do not see it. We must seek the explanation of the difficulty in Him who is God’s answer to all man’s questions.

Our Lord Jesus Christ is the antitype of the one who was rejected by his brethren; He is the true Joseph—Zaphnath-paaneah—the Revealer of secrets (Genesis 41:45); for so Pharaoh named Joseph in his place of exaltation. It is in the beautiful description of the Beloved in the Song of Songs that we find the use of the sapphire stone that provides us with the needed explanation (5:14). King David’s Son and Lord is here typified. This is the anointed One! Transparent, shining sapphires are about Him! The stones of soft blue beauty overlay the hidden energies of this beloved One! In one Person we find then the centring up. In one harmonious whole, the vast, and varied glories of which our Scriptures speak: “In the Beloved, in whom we have redemption through His blood, the forgiveness of offence; according to the riches of His grace; which He has caused to abound toward us in all wisdom and intelligence, having made known to us the mystery of His will according to His good pleasure which He purposed in Himself for THE ADMINISTRATION OF THE FULNESS OF TIMES; TO HEAD UP ALL THINGS IN THE CHRIST, THE THINGS IN THE HEAVENS AND THE THINGS UPON THE EARTH” (Ephesians 1:6-10, New Translation).

For this full and far-reaching administration, all upon the earth, as well as all things in the heavens, are centred in the anointed One—in our Lord Jesus Christ. In plain words, it is universal! Not simply world-wide! Not only heavenly! but universal. Here then we have the blessed symbolic significance of the sapphire of beautiful blue brilliance. If there is one colour more than another that might be spoken of as the universal colour, it is blue. How precious it is then to see in its twelve connections in the Word, and in the universal symbolic use that the Spirit makes of it, that Christ’s glory is in view, in His universal administration; in that in which the assembly is associated with Him—the twelve-gate city—the bride, the Lamb’s wife. “The throne of God and of the Lamb shall be in it” (Revelation 22:3); and the second foundation is sapphire.

“Then let Him come in glory,

Who comes His saints to raise,

And perfect all the story

Of wonder, love, and praise.”

This ends our reading for this session. Until next time, have a great day, and God bless.