Down to Earth But Heavenly Minded

by H. J. Vine.

“The Riches of the Glory of this Mystery”

Colossians 1:27

We are told that God would make known to us the riches of the glory of the mystery, and we are therefore definitely encouraged to seek by the Spirit to apprehend somewhat of the costly treasures of wisdom and knowledge which are graciously stored up for us in this, and which await those who will take possession of them in faith. Were we not assured of this in God’s Word, the very greatness of these exalted and holy things might well deter us; and a false idea of humility might have easily prevented our entering upon the path to this wealthy abundance; or, it may be, a sense of our own unworthiness. Seeing, however, that those who are addressed were once sinful, disobedient children of wrath and deserving God’s judgment, but have now redemption in Christ, the forgiveness of sins, having been delivered from the authority of Satan and brought into the favour of God;—seeing that those who are utterly unworthy and sinners in themselves are thus addressed and blessed, having heard and believed the gospel concerning God’s Son, and consequently become members of the body, the assembly, of which Christ is the Head;—we, who have learned our own sinfulness and God’s redeeming love in Christ, may, having no confidence in the flesh, enter without presumption or irreverence into these things which God would indeed have us know. May we have grace and energy to do so!

1. The mystery itself has been revealed. It never could have been known otherwise. 2. It has its own distinctive glory. 3. God desires that we should know the riches of this. The apostle to the Gentiles laboured with great combat of spirit in relation to it, toiling according to the inworking power of Christ, that the saints might be brought to the full knowledge of it, and not be deluded by other things which are not after Christ. We may well therefore be deeply in earnest about the matter for ourselves. Its importance today cannot be over estimated. Deceptions and delusions in religious circles abound, but the truth which is according to Christ Jesus our Lord, known and practised, is sufficient to preserve us in the way of life and blessing for the pleasure of God.

1. The Mystery

The riches which we have before us are immediately connected with the mystery. It will therefore be necessary to say a little as to this. In contrast to the ages previous to the redeeming work, resurrection and exaltation of Christ, the mystery is now revealed.

Silence was kept as to it in the times past, but it is now made manifest for the obedience of faith (Romans 16:26). It was hidden from ages and generations, but is now declared to the saints of God (Colossians 1:26). This mystery we are told was “hid in God” Himself previously (Ephesians 3:9), therefore the revelation of it cannot be found in Old Testament times, or before the ascension of our Lord Jesus Christ and the gift of the Holy Spirit. That it is now made known in our day should profoundly affect us.

The above three Scriptures which speak of the mystery show the care with which this divine secret was guarded from time immemorial until the day the gospel of God’s saving grace came to us. The gospel however, is not itself the mystery as Romans 16:26 shows. It is now made manifest with a view to obedience,—called “obedience of faith.” Colossians 1:26 tells us that it is now made manifest to the saints of God, and that the truth was specially given to the Apostle Paul to minister it to the Gentile believers, and thus to complete the Word of God. Ephesians 3:9 speaks of it being made known now to “the sons of men,” having been revealed not only to Paul the special minister of it, but to “His holy apostles and prophets in the power of the Spirit.” What then is this wonderful mystery which God has so graciously made known in our day after keeping it a secret so long? Our Scripture (Ephesians 3) tells us. Going beyond and far above all the great and glorious promises of God made in the past to the nation of Israel; a higher and vaster range of glory, which is not of Old Testament promise, but which is according to eternal purpose, believers from among the Gentiles are made one in Christ with those from among the Jews, becoming thus in Him, who is exalted by God above every dignity and intelligence in the universe, heirs together of the reserved inheritance in glory—a united body in Christ, the assembly—and joint partakers of the life which was promised in Him before the ages of time, now made known in the glad tidings (Verse 6).

Such thoughts did not enter the Jewish mind. The Jew expected according to the promises, that Israel as a nation should have the supreme glory in the world, in a system of nations subservient to her, with her King, her Messiah of David’s line, in her midst, but it never entered their minds that from among themselves and from among the nations there should be an out-calling, the ekklesia, united to the Christ rejected by them and exalted to God’s right hand over all things, nor could it be known until it was revealed by God Himself.

Supremacy on earth belongs to Israel and will yet be theirs, when the nation is clothed with Christ; but this cannot be until the body, the assembly, is glorified with Christ her Head in heaven, and Israel has repented of the guilt of having rejected and crucified Him. Revelation 12 opens with a symbolic vision of her glory which follows. She is clothed with the sun; supreme power is vested in her, for the Lord is her everlasting light. The moon is seen beneath her feet: all derived authority is received from Israel in the earth. On her head is a crown of twelve stars, which speaks of the administration being hers in bestowed perfection. The Man Child who is to shepherd all the nations is of Israel (Verse 5), for truly “salvation is of the Jews” as the Lord Himself said, for He came of them after the flesh, and He is the Saviour of the world to bring in blessing and order and glory. Nevertheless, the mystery has in view not only this, but the centring up of all things in the heavens as well as upon the earth in Christ, and the filling of all things by means of the assembly, the body, which is “the fullness of Him that filleth all in all.” This is according to eternal purpose as we said, and rises far above the glorious promises to Israel. God has now made known the very mystery of His own will, according to His own good pleasure which He proposed in Himself (Ephesians 1:9).

The Head of this system of divine greatness is already glorified, and those who are members of His body are united to Him by the Spirit given. At present they are heirs of the inheritance of glory; soon they shall actually inherit. They are already in the body; soon they will be exalted along with the Head. His life is theirs now, and when Christ who is their life shall be manifested then shall they also shine out with Him in glory.

Much of the wisdom of God is shown through Israel, but now through the assembly there is made known the all-various wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord; and that, not to men, but to “the principalities and authorities in the heavenlies.” This was in view even in the creation which He called into being at the beginning, though He did not reveal the secret till Christ had secured redemption, and was set as Head over all things to the assembly. It is therefore said “now” as contrasted with the past when the mystery was kept secret, and not in contrast with the future, for it has an abiding sense according to “eternal purpose.” The perfect display of God’s wisdom is secured—“all-various,” or “all variegated,”—a word only found here in Scripture, and used of the magnificent blendings of colour in a masterpiece of art. To bring the failure of the assemblies into these verses is to mar the teaching in this connection. To dwell upon the divine grace and love and power and wisdom seen in Christ and the assembly according to the purpose of God will rightly affect us.

In chapter 5, after speaking of Christ and the assembly in the past and present, and looking on to the future, to the time when Christ will present her to Himself all glorious for the joy of His own heart, it is said, “This mystery is great but I speak as to Christ, and as to the assembly” (Verse 32)—having added for our present help, “We are members of His body; we are of His flesh and of His bones.” What rich comfort and cheer this gives us now, even before the end is reached! Not only is union ours in the precious sense of Bridegroom and bride, but unity—members of the body of which Christ is the glorified Head—one with Christ! How can we praise Thy grace, Lord Jesus, as our hearts desire to do?

“Ascended now in glory bright

Life-giving Head Thou art;

Nor life, nor death, nor depth, nor height,

Thy saints and Thee can part.”

In closing these remarks as to the mystery itself, we feel constrained to mention the intense and rapid progress of another mystery, which, in the sphere of Christendom is sweeping onward like a destructive flood; it is called “The mystery of iniquity” or “lawlessness” (1 Thessalonians 2:7). It was at work even when the apostles were on the earth. It has been working in opposition to Christ, and the assembly acts as a restraint, but when that restraint is removed at the coming of our Lord Jesus Christ for the assembly, it will rush forward, carrying off those who “received not the love of the truth that they might be saved” (Verse 10). May the truth we have spoken of—in the love of it—so fill our hearts that we may be kept above all religious workings in opposition to it, “preserved in Christ Jesus,” where all that is good and perfect is ours.

2. The Glory of the Mystery

Before we speak of the riches of the glory of this mystery, we must seek to grasp, as the Holy Spirit enables us, the special distinction, or glory of the mystery; for these riches, though they are to be displayed in the universe as the outcome of the mystery, are not exactly called the riches of the mystery, but the riches of the glory of it. The difference has not been observed sufficiently, but it is important.

The glory of the mystery is that which is distinctive of it when compared with other circles of blessedness in the universe of God. Creation has its distinctive glory. ISRAEL HAS HER OWN GLORY ALSO. It is the same with the mystery. The thoughts of an Israelite, from every part of the kingdom, turned instinctively to Jerusalem. Even Daniel during the captivity looked thitherward, and prayed with his window open towards the city. Nevertheless, it was because of the city, and the throne of Jehovah, the ark, of the Lord of all the earth, and Jehovah’s own presence there, that a peculiar distinction was given to the city and kingdom of Israel above all others. The glory of the Lord had been seen to fill the temple. Sacrifices had been offered; the magnificent building had been reared up; and when the priests and Levites “praised the Lord, saying, For He is good, for His mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord: so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God” (2 Chr. 5:14). What other nation or kingdom was so honoured? What other people had God so nigh unto them? What other city was so privileged? What house or temple was filled with the cloud of Jehovah’s presence?—And there was the ark which contained the stones of testimony given miraculously at Sinai, when the glory of the God of Israel appeared before their eyes; when there was seen “under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.” Six days the glory of the Lord abode upon mount Sinai. “The sight of the glory of the Lord was like devouring fire.”

Moses exhorted them to keep the statues and judgments which God had given them, saying, “This is your wisdom and your understanding in the sight of the nations” (Deuteronomy 4:6), for it would be recognized that thus they were distinguished from others. We know, however, that they failed utterly, but when God presently takes them up again according to the new covenant, it is said, “The Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to Thy Light, and kings to the brightness of Thy rising” (Isaiah 60:2-3); again, “I will glorify the house of My glory. Who are these that fly as a cloud, and as doves to their windows?” (Verse 8). “The nation and kingdom that will not serve Thee shall perish” (Verse 12). “They shall call thee, The city of the Lord, The Zion of the Holy One of Israel” (Verse 14). “The Lord shall be unto thee an everlasting Light, and thy God thy glory” (Verse 19). “Yea, I will be the glory in the midst of her says the Lord” (Zech. 2:5). Messiah will be known by her then. She will have returned to Him. Like Thomas, they will own Him as their Lord and their God when they see Him. He will be known and owned at Jerusalem by all, and “the Lord shall be King of all the earth” (Zech. 14:9).

This constitutes Israel’s glory, but the glory of the mystery transcends this altogether. Great and glorious indeed the former is, but the latter surpasses it in its vastness and outshines it in its splendour; rising far above the heights of Israel’s exaltation, and outreaching the widest ranges of her dominion, the glory of the mystery glows with the richest radiance, and blesses the beholders of it with its abiding beauty and universal brightness. It outranges all national glory, for that which is according to God’s eternal purpose must necessarily extend beyond His greatest promises for time. Indeed, it might be said that the mystery and its glory, even as we know it now, partakes of the nature and character of “eternity.” Oh! that we might value this more than we do!

As we have seen, Israel is to shine in national supremacy on earth, because of her Messiah, in the sight of all other nations of the world who will be blessed through her. The assembly is the body of Christ—not a nation under Messiah, but a living organism, a vital system, one with its glorious Head—united to Him who is the Head of all principality and power. It is for the universe. It will be through its immediate and intimate association with Christ at God’s right hand, and its oneness with Him, through power, redemption, resurrection, and the gift of the Spirit, the divinely provided means for the blessing and ordering of all things—as it is said, “the fullness of Him who fills all in all;” and it is also for the eternal pleasure of God, that there might be to Him “glory in the assembly in Christ Jesus unto all generations of the age of the ages.” The One whose body the assembly is first went down into the depths before He ascended as Man into the transcendent heights where He now is. “He that descended is the same who has also ascended up above all the heavens, that He might fill all things.” From that exalted position He has given gifts for the calling out and building up of the saints who are to share with Him in His heavenly glory, holy and without blame before God in love, dwelling with Christ as His companions and brethren, and reigning with Him as His bride when He fills the universe with glory.

“What will it be to dwell above

And with the Lord of glory reign?”

How far all this transcends that which will give Israel her distinctive place on earth; words are scarcely adequate to express; but, as the heavens are higher than the earth; and the vast universe far outspans the world; and the thrones, lordships, principalities and authorities in the heavens surpass in greatness and majesty those on earth; so the distinctive “glory of the mystery” excels that of Israel, magnificent and glorious though that be, as we have seen. Israel will be in immediate association with the Messiah, King over all the earth; but the assembly will be united to Him, a new creation in Himself when all things in the heavens as well as upon the earth are centred up in Him. Oh! glorious beyond telling is this! Eternal praise and glory be to Him whose love counselled it, whose grace saved us in view of it, and whose Spirit made it known to us!

Seeing, then, that the distinction of both, flows from the way in which Christ Himself is known, for a fuller understanding of “the glory of the mystery,” we need to say a little concerning the pre-eminence which is His in all things, as “Firstborn of all creation” and as “Firstborn from among the dead.” The former distinction became His when He came into the great creation which He had made. The reason given for this is “because by Him all things were created” (Colossians 1:16). How could the Creator have any place less than the first when He was pleased to honour that creation by coming into it? The latter distinction is His in relation to the assembly which is a new creation in Himself—a pearl being the symbol of it used by the Holy Spirit. The symbol is deeply interesting and instructive; a pearl is not a creation in the original sense, but rather the beautiful outcome of irritant trouble in the original creation; and, therefore, of it, but yet separate from it—a new creation, with powers of iridescence, which exhibits the colours of the rainbow of the first creation with a soft and exquisite perfection, which can be found nowhere except in the pearl brought up from beneath the deep waters, and taken out of the fish’s shell. As having the glory of Firstborn from among the dead, our Lord Jesus Christ is the Head of the body, the assembly. Now mark the reason given for all this—“That He might have the first place in all things” (Colossians 1:18).

If we reverse the order therefore of these two distinctions, and meditate upon them before God in the Spirit, we shall see how it is that the distinctive glory of the mystery is related to the glory of Christ, the Son of the Father’s love, according to the eternal purpose which centres in Him, for the blessing and order of the wide creation. We see Him pre-eminent, first in every part, in every position, in every place—“in all things,” and, His body glorified with Him, so that the assembly thus honoured, stands because of Him, and as subject to Him, in that distinctive place which, as a new creation in Him, is used for the blessing of the wide creation of which He is also the Firstborn. This then is the glory of the mystery which God hid in Himself till the Head of the assembly was glorified. What a distinction it is! Oh, that we could speak of the glory of Christ, the Son of the Father’s love, in His resurrection, redemption, reconciliation and administration better, and so show more clearly the “glory of the mystery” with all the greatness and loveliness which He bestows upon it.

“In His blest face glories shine,

And there we gaze on love divine.”

3. The Riches

We have seen that the mystery, which was so long hidden, but now made known, is distinct from the promises to Israel, which involve their supremacy under Christ in a world-system of nations; for it is formed in Christ of those who are called out from the nations, from Jews as well as Gentiles, all of those being thus called out becoming unitedly heirs of the universal inheritance in Christ, one body in Him, His assembly, and together partaking of the life promised by the gospel in Christ Jesus. The glory of this mystery has also come before us; and we have seen that this distinction transcends that of the nation of Israel, when she is exalted under her once rejected Messiah; for the assembly which is His body and His bride is not simply distinguished in association with Him for the earth and for time, but for heaven and earth through eternity sharing in His glory when as Head over all He fills all things.

We will now consider the riches which result from the glory of this mystery. This would seem to be altogether beyond us had not God graciously made it known; as we read—“The riches of the glory of this mystery among the nations, which is Christ in you the hope of glory” (Colossians 1:27). Here then we are distinctly told what these vast riches are—Christ in us the hope of glory!—Christ, in whom, we are told in verse 19, “all the fullness of the Godhead” dwells:in us, not now apart from those who form His body, but livingly in them;—the hope of glory. The glory is always in view in the truth of the mystery, which is according to God’s purpose of love before time began, which was revealed in time after the Head of the assembly was glorified, and which after time ceases shall be for eternal blessing universally and glory to God in the assembly in Christ Jesus.

To aid our understanding of these riches we will again refer to Israel. We spoke of their national blessing and glory, and great were the riches connected with that glory. In David and Solomon, the high priest, and the temple filled with the glory of the Lord, we see the heading up of the nation’s blessing. What great riches flow from this!—first for the nation, then for their Lord and God, and finally for the world. We purposely name them in this order, for God must necessarily first bestow the riches before there could be any responsive return to Himself, or any outflow to others. He is the gracious, generous, and glorious Source of all.

When the stores of riches described in 1 Chronicles 28 and 29, were gathered together for the temple, David turned to God, and said, “Thine, O Lord, is the greatness and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine: Thine is the kingdom, O Lord, and Thou art exalted as Head above all. Both riches and honour come of Thee, and Thou reignest over all … All things come of Thee, and of Thine own have we given Thee … O Lord our God, all this store that we have prepared to build Thee an house for Thine holy Name comes of Thine hand, and is all thine own.” Furthermore, Solomon anointed, is a special type of Christ; and, in this connection we have that remarkable word—“Solomon sat on the throne of the Lord;” and it is also said of Him, “I will make him My firstborn, higher than the kings of the earth” (Psalm 89:27). This plainly points on to the glorious Firstborn of Colossians 1. God said to Solomon, “Wisdom and knowledge is granted unto thee; and I will give thee riches and wealth, and honour, such as none of the kings have had that have been before thee.” In a pre-eminent way “wisdom and knowledge” are stored in the mystery. God gives all first, “and Solomon passed all the kings of the earth in wisdom and riches.“

The temple and all the wealth was given back to God. The glory of the Lord filled the house, and fire came down from heaven and consumed the vast offerings which were offered to God. The people bowed themselves to the ground and worshipped the Lord. The king and all the people bowed their hearts before God and worshipped the Lord. The king and all the people offered sacrifices. Solomon offered twenty-two thousand oxen and an hundred and twenty thousand sheep! The priests waited on their offices, and the Levites praised the Lord with their instruments of music. They sounded their trumpets, and all Israel stood before the Lord when the house and its riches were dedicated, continual offerings to their Lord and God were to be offered up as a sweet savour to Him there.

Moreover, the fame of Solomon, Israel’s king spread abroad, and “all the kings of the earth sought the presence of king Solomon, to hear His wisdom, that God had put in his heart.” The queen of Sheba said to him, “It was a true report which I heard in mine own land of thine acts, and of thy wisdom, howbeit the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.” To the ends of the earth the rich benefits of Solomon’s administration should have flowed out, making his God known, His statutes, and His judgments, through Israel. This will be so when the true Solomon holds the sceptre.

It is to be noticed, that, in the epistle to the Ephesians, which speaks most of the mystery, the city, the household of God, the temple in the Lord and the habitation of God are spoken of. In a far higher sense than the earthly type, all things will be centred up in Christ for the administration of the fullness of times (Ephesians 1:10): and the “greater than Solomon” whose riches are unsearchable and whose wisdom is divine shall fill all things in heaven and earth. He is the hidden Wisdom which God predetermined before the ages for the assembly’s glory—“God’s wisdom in a mystery” (1 Corinthians 2:7). Of Him it is said in Proverbs 8, “Whoso findeth Me findeth life” (Verse 35); and again, “Counsel is Mine, and sound wisdom: I am understanding; I have strength. By Me princes rule, and nobles, even all the judges of the earth. I love them that love Me; and those that seek Me early shall find Me. Riches and honour are with Me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold, and My revenue than choice silver.” Christ, in whom all fullness dwells, is in us, and He is our life. “When Christ, who is our life, shall appear, then shall we also appear with Him in glory.” He shall come to be “glorified in His saints, and to be admired in all them that believe:” but He is in us now already, the hope of glory. It is this which constitutes the riches of the glory of the mystery. The wealthy stores of Solomon’s day were mostly gathered during the times of testing and trial and conflict of David’s day. We are told that the present trial of our faith is much more precious than gold, and will be found to praise and honour and glory in the day of Jesus Christ. It must be in mind that He in us is the hope of glory, and God has given to us surpassing riches in Him. Like David we can say, “All this great store comes from Thee. All the praise and the honour and the glory are Thine.”

The riches of redemption are very prominent in the two epistles which unfold the mystery.

1. The riches of God’s grace (Ephesians 1:7).

2. The exceeding riches of His grace (Ephesians 2:7).

3. The riches of the glory of God’s inheritance in the saints (Ephesians 1:18).

4. The riches of His glory (Ephesians 3:16).

5. The unsearchable riches of Christ (Ephesians 3:8).

6. The riches of the glory of the mystery (Colossians 1:27).

7. All riches of the full assurance of understanding to the full knowledge of the mystery of God; in which are hid “all the treasures of wisdom and knowledge” (Colossians 2:2-3).

It is in the mystery that this complete store of wisdom and knowledge is found. Nowhere else has God confided it, and the whole treasury is there—“All the treasures!” Why then should saints of God turn elsewhere, to philosophies and vain deceits? Christ is enough? Yea, more than enough for the assembly. He is in us. Anything that turns the mind and heart from Him is a delusion, however good and interesting it may seem. After telling us of these treasures, the Apostle at once exhorts, “As therefore ye have received the Christ Jesus the Lord, walk in Him, rooted and built up in Him, and assured in the faith, even as ye have been taught, abounding in it with thanksgiving;” adding that all the fullness of the Godhead dwells in Him bodily, and “ye are complete in Him, who is the Head of all principality and authority.” The Godhead fullness is in Him, and we are filled full in Him! How wonderful! How glorious! How exceeding are the grace and love and power of God which has brought it to pass!

The grateful and thankful heart finds relief and rejoicing in the presence of such magnificence to know that our God and Father receives a rich response to such lavish wealth which He has bestowed upon us. Of His He receives. Abundant offerings were rendered Him in Solomon’s day. Offerings of thanksgiving, praise, worship and adoration in a higher way are His as the result of the glory of the mystery. Blessing and honour and power are ascribed to Him for ever and ever, and there shall be glory to Him in the assembly in Christ Jesus unto all generations of the age of the ages. Time and space forbid, even if we were able to do so, to expatiate on these responsive riches which shall be His from us for ever, and even now as in assembly our grateful praise and worship flow in Spirit and in truth.

And then, there is not only the filling of our own hearts with Christ, and the uprising response as we bring Him before our God and Father who gave us such an unspeakable gift, but the overflow for the blessing of others. Isaiah, looking on the reign of righteousness on this earth, said, “Behold a King shall reign in righteousness, and a Man shall be as rivers of water” (32:1-2). When our Lord Jesus Christ thus reigns in Israel, through His administration these waters of refreshment and blessing shall flow out for the blessing of the world. When, however, the assembly is glorified with her exalted Head the vast universe shall reap the riches of administration. Heaven as well as earth will benefit; thrones, lordships, principalities and authorities, visible and invisible now shall all receive of the riches of that glory, and every creature shall bless and praise His holy Name. Surely this, known and rejoiced in, will affect us now. As our hearts are full of Christ, the Son of God, there will be an overflow to others around us; for the divine order is—Christ in us first; responsively offered to God in praise and worship next; and then the overflow for others. May this mark us more and more. Note the climax of the fifteen “Songs of degrees.” Beginning with a cry of distress (Psalm 120) we rise step by step to the heights of blessing (Psalm 134). Then we “bless the Lord” in the sanctuary, and from that holy and happy place look outward and say, “The Lord that made heaven and earth bless thee out of Zion.” Blessed ourselves, we bless our God and Father, and then seek the blessing of those who are outside.

We are nearer than ever we were to the ripened fruition of God’s eternal purpose; the coming of our Lord Jesus Christ for His well-loved assembly draweth nigh; all glorious and holy she shall soon be presented to Himself, having no spot or wrinkle or any such thing; His love shall be satisfied in the dearest object of His heart; we shall be satisfied in Himself and His eternal love; glory supreme shall shine in unfading splendour; but He Himself will be our everlasting Light and Joy. What shall we say to these realities, beloved brethren? Shall we not answer to them in our walk and ways and words, by being more and more conformed to His moral glory now? As these riches are the joy and rejoicing of the heart, the rusty and corrupted mammon of this age will count little with us; grace will be ours to refuse anything that would tarnish for our souls the riches of the glory of the mystery. All our walk here will be affected and our path shine brighter and brighter till the perfect day; all our ways will be ordered in relation to Christ and His interests, and all our words will become more gracious and health imparting. Nothing short of perfection in Christ will be before us. If it be otherwise, then our interest in the riches of the glory of the mystery is not of the Holy Spirit of God but of mere religiousness. Our love for Christ and all His own will be strengthened and deepened, for Christ loved all and gave Himself for all; yea, He loves all even now with an unchanging love. Our hearts therefore say with the apostle, “Grace be with all them that love our Lord Jesus Christ in incorruption” (Ephesians 6:24).

The Sacrifice of Praise

Notwithstanding the declension in the assemblies which profess Christ’s Name, by Him we are told in Hebrews 13:15 to offer “the sacrifice of praise to God continually.” When depressing influences would rob God of such offerings—just as Israel’s altars were desolated of old—it is good that those who know the redeeming work and the royal worth of our Lord Jesus Christ should be told to give to God just that which the Spirit moves them to offer up by the One who saves them to the uttermost, and to do so “continually,” in spite of every effort of dark powers to drown or deaden the sweet tones of spiritual praise which are so pleasant to our God and Father.

Any real revival among those who belong livingly to the assembly, which is God’s house, has always been marked by this; but the Spirit would have it to mark us continually, and not only on special occasions.

“One string there is of sweetest tone

Reserved for those who know His grace,

’Tis sacred to one class alone,

’Tis touched by one peculiar race;

And pleasant is its sound of praise,

Becoming well the saints of God;

Should they refuse their song to raise,

The stones might tell their shame abroad.”

It also becomes the servants of the Lord as well as the saints. Neither care for the welfare of those who belong to God’s house, the assembly, nor toil in the quarries of sin and darkness to win souls for Christ, nor circumstances of adversity in the path of service for His name, nor the opposition of the wakeful enemies of the truth, should be allowed to still the praises of the Lord. See the apostle and his companion initiating the work of the gospel and of the assembly in Europe! Behold them cast into prison with backs bleeding! Their feet are made fast in the stocks, the darkness of midnight is upon them, when—Hearken!—“At midnight Paul and Silas prayed and sang praises unto God: and the prisoners heard them.” Those praises were none the less acceptable to God because they ascended from a vile Macedonian jail. Should ours be less fragrant and plentiful now that we can come together in assembly around our living Lord in peace, with none to make us afraid?

The One who is in our midst says “I will sing!” Nor will He fail to do so! We may, but, blessed be God, our Lord and Leader continues to sound the praises of God, as we read, “I will declare Thy Name unto my brethren; in the midst of the assembly will I sing Thy praises” (Hebrews 2:12, New Translation). He makes God known to us and He sings praises to God. In other epistles Paul may address himself to the saints as an apostle, but in Hebrews Jesus is the Apostle, none other is to be thought of. He it is in whom God has spoken fully and finally to us. He is also the one High Priest by whom we draw nigh to God.

We are told to “consider the Apostle and High Priest of our confession, Jesus, who is faithful to Him that has constituted Him.” Yes, faithful and merciful too! Fail He cannot! Greater than angels, He has seated Himself on the right hand of the greatness of the throne on high, having by Himself first put away our sins at Calvary;—greater than the heavens and the earth, the works of His hands, He shall continue still; “the Same” when they are changed;—greater than man as seen in Adam, He, the Son of Man, after having tasted death for everything, is crowned with glory and honour; greater than Moses, “counted worthy of greater glory than Moses,” He is now Son over God’s house;—greater than Joshua, He has passed through the heavens and leads His own into eternal rest;—greater than Aaron, He is after the order of Melchisedec, Minister of the true tabernacle which the Lord has pitched and not man;—Aaron was priest on earth, Melchisedec was king and priest on earth, and it is said, “Consider how great this man was” (Hebrews 7:4), but it is said of our Lord who “sprang out of Judah” (Verse 14); “If He were on earth, He would not be a priest” (Hebrews 5:4); He has gone “into heaven itself now to appear before the face of God for us.” Fail! how could such an One fail? He remains faithful, as we have said, and He is over the house where the sacrifice of praise ascends continually, “Whose house are we if, indeed we hold fast the boldness and the boast of hope firm to the end.” It is in Him we have boldness,—not in ourselves,—and access, too, in confidence by the faith of Him where He is. Faith makes good to us the things hoped for, as well as the things not seen.

The departure from first love in the assemblies, the degrading doctrines of libertines, and the downgrade principles and practices of lawless leaders, began even when apostles were on earth, and they have sunken deeper and deeper since. Nevertheless the path of the just shineth more and more till the perfect day, and the Son of the God glorified on high, encourages the praises of His own to ascend with increasing sweetness, constancy and volume meanwhile.

Is it not touching when we read down through psalm 22 to see the deep sufferings which the forsaken One of God endured upon the tree, and then near the close to find those words we have already mentioned, “I will praise Thee;” and again, “Ye that fear the Lord, praise Him;” and then, “My praise shall be of Thee in the great congregation”? The Sufferer becomes the Singer, the One who knew sorrow beyond all others sings the song of songs, and, those who fear the Lord, tuned by His pangs and moved by His suffering love and sorrow, respond to the heavenly voice of the Living One and offer the sacrifice of praise to God also. He endured the cross, He suffered outside the religious camp, but He has gone into heaven now. Those who go forth to Him are exhorted therefore to “consider well Him who endured” so much. In His greatness and glory we are enjoined to consider Him again and again, but in the sufferings He endured we are told to consider Him well! It is this which tunes the souls of those who know His love to praise, and makes deep-toned worship flow forth. We know Him in the heights of His glory, we consider Him well in the depths of His sorrow, and offerings of praise follow.

“Yes, He can make us sing,

None else our souls could tune,

Jesus alone can music make

In hearts where there was none;

To God shall anthems loud

Break forth in glorious strains,

When over all in blissful joy

His love eternal reigns.”

It is “by Him.” Those who go forth “to Him” offer up the sacrifice of praise, as they enter “through Him” into the holiest of all in full assurance of faith, and look forward to be “with Him” when He comes again, and meanwhile” in Him “they are received into the favour of God their Father, through the work and worth of our Lord Jesus Christ, His beloved Son. The truth frees us from what hinders, and the Son gives us freedom indeed before the Father’s face.

Right at the close of the Old Testament, when God’s people and the priests of Israel were exceedingly depraved, those who feared the Lord were often together, and “HIS NAME” was their glorious theme! Fragrant, indeed, was it to Him, for He “hearkened and heard it.” The choice Gospel concerning the Son of Man introduces us later to those of similar spirit in Israel. That most excellent treatise of Luke shows to us those who thought and spake of Him, and that when failure abounded. Their subject was perfection, not imperfection and corruption. It has often been said that Luke’s Gospel illustrates Paul’s doctrine which frees us from the principle of sin and death and turns us from self to One in glory and life, so that the Spirit may make our hearts overflow with praise and worship, even as we are told both in Ephesians and Colossians, “Making melody in your hearts to the Lord;” “Sing with grace in your hearts to the Lord.” It is a matter of the heart going out to Him who loves us. In harmony with this Luke opens with burst after burst of praise as God’s Son, the perfect man Christ Jesus, comes forth. His mother is hailed with blessing; Mary magnifies the Lord and rejoices in God her Saviour; Zacharias, who maintained his priestly function in God’s house, blessed the Lord God of Israel, and the heavenly host praised God, and said, Glory to God in the highest; the shepherds praised Him; and Simeon, who waited for Christ to come, when He saw Him, blessed God and uttered his Nunc Dimittis in the temple, for his eyes had seen God’s salvation. And this precious book of Luke, set out “in order,” as we are told, giving us the record of the Man whose perfection excels all others (written as inspired of the Spirit accordingly, so that even a critic such as Renan admitted, “It is the most beautiful book that has ever been written”), shows us that great joy and rejoicing may be the portion of true believers,—the true circumcision,—“who worship by the Spirit of God, and boast in Christ Jesus, and do not trust in flesh;” closing, as it does, by letting us see the disciples gathered together “with great joy,” “continually in the temple praising and blessing God” (chap. 24:53).

Those who are redeemed by the blood of Christ, born again by the living Word of God, having come to the Rejected of man but the Chosen of God, are builded together a spiritual house today, a holy priesthood, to offer up the sacrifice of praise to God by Him.

“Then let our gladsome praise resound,

And let us in His work abound.”

The Same, The First, and The Last

Isaiah 41:4; 44:6; 48:12; Revelation 1:17; 2:8; 22:13 (New Translation)

As in days gone by, there are also now those who call upon the Lord Himself out of a pure heart, following righteousness, faith, love, peace together; and that, notwithstanding the “difficult times” in which our lot is cast, as 2 Timothy 3:1 foretells. To be rightly maintained in that path, simplicity and growth in the knowledge of the Lord are essential. Mark, it is the Lord Himself upon whom the sincere call (2 Timothy 2:22), rather than the Name, as is often said. To “know Him” was the earnest desire of Paul; and to call upon Him consequently becomes both habitual and intelligent.

Every believer has his beginning in this, and progress normally follows. No one should allow himself to be sidetracked. Grace and strength are supplied and we are told to be “strong in the grace which is in Christ Jesus.” It was a man that was born blind who became the subject of a work of divine power and grace. This eventually resulted in his becoming a worshipper in the immediate presence of the Son of God Himself (John 10). He knew the change which the Lord had brought about, and when the arguments of the religionists of that day failed to turn him from his simple confidence in Jesus, they ostracised him; but we read, “Jesus heard that they had cast him out; and when He had found him, He said unto him, Dost thou believe on the Son of God? He answered and said, Who is He, Lord, that I might believe on Him? And Jesus said unto him, Thou hast both seen Him, and it is He that talketh with thee. And he said, Lord, I believe. And he worshipped Him.” That was good progress from a good start, a rich result of a genuine beginning.

“Ye did run well,” wrote Paul to some who began rightly; “Who did hinder you?” (Galatians 5:7). Surely the heart’s desire is to be unhindered; but having begun through the grace of our Lord Jesus Christ, we would follow on to “know Him” increasingly, and not be diverted from simplicity as to Christ. Having been saved and justified freely by God’s grace, through the redemption which is in Christ Jesus, we surely seek a fuller knowledge of the One in whom our eternal blessing is secured. What sad things might be said of any soul who did not seek this!

What more precious lesson could the Holy Spirit instruct us in, and what other instruction could produce more practical results in us well-pleasing to God? The apostle who wrote, “He has taken us into favour in the Beloved; in whom we have redemption through His blood, the forgiveness of offences, according to the riches of His grace,” also wrote in the same letter of “the edifying of the body of Christ, until we all arrive at the unity of the faith and of the knowledge of the Son of God” (Ephesians 1:7; 4:13). In this way souls will be happily sustained in calling on the Lord Himself sincerely, and true worship in His presence will flow responsively. To know Him produces this both habitually and intelligently in an increasing measure.

The desire is not new. Saints in Old Testament days longed for and sought after the knowledge of the Lord Himself. In these days, however, when the out-called from among the nations are formed into the assembly by the Spirit, when they have the honour of association with Christ in the period of His rejection by the world, when the Holy Spirit unites them to Him where He is accepted in heaven, when they know Him there as their glorified Lord, Saviour, High Priest, Advocate, and Head of the assembly, they certainly have Him made known to them in a fuller measure than was granted in olden days; for even before His ascension to God’s right hand He said to some, “Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings desired to see those things which ye see, and have not seen them” (Luke 10:24); and when Thomas saw the Lord alive from among the dead, and did Him homage as his Lord and his God, Christ indicated still greater blessedness in the knowledge of Himself for those who are brought to Him now He is on high; for He said, “Thomas, because thou hast SEEN ME, thou hast believed: blessed are they that have NOT SEEN, and yet have believed.” It was when He had gone up to God’s throne, Peter wrote thus of those who believe on Him at the present time, “Whom having not seen, ye love.” Yet it must be remembered that, long before this peculiarly favoured and parenthetical period, the knowledge of the Lord Himself was earnestly sought, as we said.

JACOB was blessed at Peniel (meaning the “Face of God”), where “a man wrestled with him until the rising of dawn,” and Jacob said, “Tell, I pray Thee, Thy Name”. He received His blessing, but not the name as he desired, and “Jacob called the name of the place, Peniel. For I have seen God face to face, and my life has been preserved” (Genesis 33:30, New Translation). MOSES asked, “Show me now Thy way, that I may know Thee”; and again, “Show Me Thy glory”; and He said, “Thou canst not see My face: for there shall no man see Me, and live.” Yet He added, “Thou shalt see My back parts: but My face shall not be seen.” And Jehovah descended and proclaimed the Name of Jehovah (Exodus 33:23; 34:5). MANOAH, when he would offer an offering to the Lord after “the man of God” had appeared to his wife, said, “What is Thy Name?” and the answer was, “Why askest thou thus after My Name, seeing at is secret?” or, more correctly, “Wonderful” (Jud. 13:18). It was ISAIAH who later wrote, “His Name shall be called Wonderful, … the mighty God!” And yet, although he said this of Him coming as “a child,” in chapter 9:6, afterwards, with impetuous desire he exclaimed, “Oh, that Thou wouldest rend the heavens, that Thou wouldest come down to make Thy Name known”; but the Spirit caused Isaiah to add further words, which pointed on to this present period, as shown in the citation of 1 Corinthians 2:9, “Never have men heard, nor perceived by the ear, nor has eye seen a God beside Thee, what He has prepared for him that waiteth for Him” (64:1-4). The godly constantly yearned after a fuller revelation of the Lord.

The full revelation awaited the due time when God would be manifested in flesh. It needs no explanation—it is plain enough to an ordinary man’s mind—if the Lord Himself were to be fully made known to men He must come as Man. This He did. “The Word,” who “was God, … became flesh and dwelt among us.” Had He come in angelic or any other form men could not have understood. He came in an intelligible manner, in the right and proper manner, and in the way which He in grace and love chose; but before that we find Him speaking words which carry us a long way. Only He could speak as He did through Isaiah thus, “I am He” or “I AM THE SAME; before Me there was no God formed, neither shall there be after Me. I, even I, am Jehovah, and BESIDE ME THERE IS NO SAVIOUR” (43:10-11). “Thus says Jehovah the King of Israel, and his Redeemer the Lord of hosts; I am THE FIRST, and I am THE LAST; and beside Me there is no God” (44:6). “Is there a God beside Me? Yea, there is no God: I know not any.” None but the Eternal One could speak thus; and, surely, when it would please Him to do so, He could and would reveal Himself. Bless His holy Name. In this way life eternal, the blessing of blessings, should be ours.

The truth as to Christ opens out to us the true meaning of all the Scriptures. When He rose from the dead, He expounded to those on the Emmaus road out of “all the Scriptures the things concerning Himself” (Luke 24:27); and He afterwards opened the disciples’ understandings to understand the Scriptures, having shown that the law, the prophets, and the Psalms, all spake concerning Him (Verses 44-45).

Clearly, then, Scripture itself shows that the knowledge of Christ is the explanation of all Scripture, and therefore of the remarkable verse in question, how Jehovah along “with the Last” is the Same! Just as might be expected, it is in the closing chapters of the Bible God and Christ are named together thus in various ways: “Priests of God and of Christ” (Revelation 20:6); “The Lord God Almighty and the Lamb are the temple” (21:22); “The throne of God and the Lamb” (22:3); and, it is added, “His servants shall SEE HIM,” not “them,” as might be expected; and it continues, “They shall see HIS face, and HIS Name shall be in their foreheads.” We are told that Christ is over all, God blessed for ever, Amen” (Romans 9:5); but the same verse tells us that “according to flesh” He came of the fathers of Israel; and we are also told He “became flesh”; and that He is “the last Adam” (1 Corinthians 15:45). When He takes a place in creation or any other circle, the first place is His, because He is both Creator and Reconciler (Colossians 1:16, 18, 22); and if we view Him entirely from the standpoint of His Deity, looking backward into eternity or forward into eternity, there is none before Him and none to come after Him, He is “the First and the Last”; but, as become flesh, as the redeeming Lamb, the Christ of David’s royal line, the Son of Man “of Seth, of Adam, of God,” the Man of God’s counsels, He is the Lord of glory personally, and yet is “made both Lord and Christ” officially in exaltation (Acts 2:36); therefore it can be said not only that He is the First and the Last, but “with the Last,” He is also “the Same.” Without Him priesthood Godward on the part of man could not cause its sweet savour offerings to ascend. Without Him the temple nearness could never be enjoyed! Without Him the majesty of the throne of God itself would be still waiting for the glories of redemption through the Lamb whose blood was shed! even though the counsels of eternal love designed all before the world’s foundation.

Even the world-kingdom to be established on earth soon is designated as that “of our Lord and of His Christ” (Revelation 11:15, New Translation), and it is significantly added, “HE (not they) shall reign to the ages of ages.” As in other Scriptures the singular is used. Following again what the Spirit tells us concerning Him through Isaiah, we read (44:6) that the Lord is both Israel’s King and Redeemer, Jehovah of hosts, the First and the Last, beside whom there is no God; excluding altogether any thought of there being another. Then, in that third mention of the First and the Last (Isaiah 48:12), we have His tender and forceful appeal to Jacob and Israel, His called, telling them who it is that has chosen them, and refined them; the One who had founded the earth and spread abroad the heavens, the One who so significantly says in verse 16, “THERE AM I!”—the Sent One of the Lord God and His Spirit; yet, as it is written, “I am He (i.e., the Same), I, the First, and I, the Last.” What a stay this is to the mind of the saint of God, as well as to his heart and soul! How reasonable it is to faith when we thus find all God’s designs centring up in such an One! “Let us reason together” were His own words. Sobriety of thought, steadiness, stability and soundness of mind result, while the true knowledge of His wonderful love, manifested in the sufferings and death of Christ on the cross, moves the heart to overflowing praise and worship, and causes us to exclaim adoringly, “We love because He first loved us!”

And then the full shining forth of this truth is disclosed to us by the Spirit in the Book of Revelation. There we behold it full orbed, for it beams brightly from its manifest centre, our Lord Jesus Christ. In chapter 1:17 He says, “Fear not! I am the First and the Last, and the living One.” This leaves us in no doubt as to who “THE SAME” of the Old Testament is. We find Him so named in Deuteronomy 32:39, first of all. “See now,” He exclaims, “that I, even I am the Same, and there is no god with Me … I lift up My hand to heaven, and say, I live for ever!” Jesus says, I am “the living One”; and as once having “become dead,” He adds, “behold I am living to the ages of ages!” This latter refers to the life which is His as having victoriously vanquished both death and the grave. Space forbids us following out the twelve verses in the Old Testament and the two in the New which mention Him as the Same, although they are full of instruction for saints who seek to grow by the true knowledge of God. The verses are: Deuteronomy 32:39; 2 Samuel 7:28; Nehemiah 9:6-7; Psalms 44:4; 102:27; Isaiah 41:4; 43:10, 13; 46:4; 48:12; 52:6; Hebrews 1:12; 13:8. “I am He” should read “I am the Same,” meaning the self-existing One. See J. N. Darby’s notes to Deuteronomy 32:9, Isaiah 41:2, and Hebrews 1:12, in his New Translation; and if first of all Psalm 102:27 be compared with Hebrews 1:12, the opening key to the other Scriptures will be found.

Again, we are told, “These things say the First and the Last, who became dead and lived” (Revelation 2:8). This is said to the assembly at Smyrna, which is exhorted to be faithful unto death, and He who had conquered death would bestow a crown of life. Finally, Revelation 22:12-13 identifies the One who is called Jehovah, the Same, Jesus, the living One, who became dead and lived, with the returning Lord, as it says, “Behold I come quickly … I am Alpha and Omega, the Beginning and the End, the First and the Last.” Both books which present the Lord as the First and the Last to us are prophetic, and this final mention is full of meaning. Revelation 19:10 discloses to us “the testimony of Jesus is the spirit of prophecy.” These remarkable words give guidance again to lovers of the truth, for the prophetic Word is only to be rightly apprehended in connection with Jesus our Saviour and Lord. He is the Alpha and Omega of the whole revelation of God, the complete expression of God’s language, the embodiment as well as the expression of the mind of God. He is also the Beginning of all that has received being, which can know no ending apart from Him who is the End, the One who compasses all in Himself. This is the First and the Last; before Him there can be none, for who can precede the first? And after Him there can be no other, for who can come after the last? The Creator-Word, who became flesh, who became dead, and lived, the crowned One, the enthroned One, yea, THE RETURNING ONE, who says, “BEHOLD I COME QUICKLY,” fulfils in Himself all that is predicated in the inspired volume concerning “the glory of our great God and Saviour” (Titus 2:13), for whose coming again and appearing we wait. Yes, yes, we have good reason to sing, and sing with gladness:

“This is our redeeming God!

Ransomed saints will shout aloud:

Praise, eternal praise, be given,

To the Lord of earth and heaven!”

Before He appears in great power and glory, however, before He takes up the distressed nation of Israel again, before He deals with the nations and the peoples of the earth and establishes the Kingdom of God and of Christ below, before He floods the world with Jehovah’s glory, He shines for faith beyond the border of this world’s atmosphere during the darkness of its moral night, cheering the waiting ones whom He loves so well, the assembly for whom He gave Himself; and His beauteous, welcome lustre beams for the watcher far over man’s circumscribed horizon, as “the bright, Morning Star.” Before the dawn of day He is its heavenly Harbinger! “And the Spirit and the Bride say, Come.”

The final words of the Bible, the last two verses of the Book of Revelation, give us His own treasured tones, full of music to our hearts, and the response of His loved ones to Himself, also the Spirit’s inspired desire in regard to all the redeemed: “He which testifies these things says, Yea, I come quickly. Amen; come, Lord Jesus. The grace of the Lord Jesus Christ be with all the saints.” He loves all. He gave Himself for all. He intercedes for all, and He is coming for all His own. They are all His, and He comes to assert His claims of love and righteousness. They shall dwell with Him eternal1y, “for ever WITH THE LORD.” He shall be abidingly “the Same” “with the Last,” and we shall be with Him, too.

Meanwhile, may we be found increasing in the excellent knowledge of Himself, calling upon Him out of a pure heart, and watching as well as waiting for His return. Amen.

The Saving of the Soul

“Them that believe to the saving of the soul” (Hebrews 10:39).

“Receiving the end of your faith, even the salvation of your souls” (1 Peter 1:9).

There is far more in the expression “the saving of the soul” than safety from the eternal judgment of God, which must surely be meted out to the wicked. Salvation in that sense of it is a very great matter indeed; and it belongs to all those who have believed in our Lord Jesus Christ. We cannot thank God too much for His great mercy to us in this respect; for truly, we richly deserved His judgment.

The Epistles in which these expression occur—Hebrews and 1 Peter—were both written to converted Jews, and if we are to rightly understand their meaning we must keep this in mind.

Before they received our Lord Jesus Christ as the God-sent Messiah, they had cherished the hope of that salvation which was to come, and of which their Old Testament Scriptures spoke with such rapture.

Isaiah 4 is one of these prophecies. “Israel shall be saved in the Lord with an everlasting salvation” (Verse 17). This would be for their nation, and it would be found “in the Lord”; for “there is no God else beside Me; a just God and a Saviour; there is none else beside Me” (Verse 21). Israel was therefore shut up to Him for salvation. But there followed a world-wide invitation: “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Verse 22). The world is also shut up to Him. In the last verse we read, “In the Lord shall all the seed of Israel be justified, and shall glory.”

But this glorious salvation for which every pious Israelite looked, was for the time being lost to them because of the rejection of the Messiah. The public revelation of it was postponed; but those to whom Peter wrote had received Christ in faith. They had believed in Him, before He brought in publicly the “salvation ready to be revealed” (1 Peter 1:5). They loved Christ already. “Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have enquired and searched diligently” (1 Peter 1:8-10).

But this is ours, as well as theirs, for the Lord drew out of Israel those who believed on Him, and He is drawing out from amongst the Gentiles those who believe in Him, and they are made one—sharers of a common salvation.

As Simeon received the Saviour into his arms he sang, “Mine eyes have seen Thy Salvation, which Thou hast prepared before the face of all peoples; a Light for revelation to the Gentiles and the Glory of Thy people Israel” (Luke 2:30-32, New Translation). In receiving Him in faith, soul-salvation is ours, before our bodies are saved; and before Israel and the nations are brought into salvation.

In Hebrews 10:39, the Apostle says, “We are not of them who draw back unto perdition;” but, since “the just shall live by faith” (Verse 38), we go on in faith, “to the saving of the soul,” or “to soul-saving”. In what follows in Hebrew 11 we have this illustrated, by the men of faith who had gone before. Faith enriches the soul with the things hoped for. It is the substantiating of things hoped for, as well as the conviction of things not seen (Verse 1). Now this truth links with what we have spoken of in 1 Peter 1 instead of vain things, corruptible things, and defiled things, and dead things, filling our souls, we have a living hope, and that which is precious and abiding, incorruptible, undefilable, and unfading. But we have these things by faith, and though we have not seen Him, yet we know the love of Christ, and love Him, and rejoice with joy unspeakable. Christ Himself is received, and our souls are “full of glory” (Verse 8). Therefore it is at once added, “Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have inquired,” for faith in these unseen things lifts up the soul above the corruptible and defiling things of the world, and these things that belong to the kingdom when His kingdom comes are ours now.

No material order, no seen organization, no outward system, however correct and scriptural, can bring this about for us. Of course, it is most important to be correct and scriptural in the order of our gatherings, etc.; but when that is put in the place of faith, loss of a very serious nature follows. Hardly anything could be worse than to say that salvation is in the assembly. The Apostle endured “all things for the elect’s sake, that they may obtain the salvation which is in Christ Jesus with eternal glory” (2 Timothy 2:10). It is faith which brings this great wealth, these divine riches, into our souls; and the Christ dwells “in your hearts by faith” (Ephesians 3:17).

It will be seen from what we have said, that soul-salvation in these scriptures necessarily includes the judicial salvation, which is ours when we believe; when we receive the forgiveness of sins, and are justified on the principle of faith; but in its positive aspect it embraces the present enjoyment in the soul, of that salvation, which, in its fullness, is ready to be revealed. It is ours in this world now, because it is “in Christ.”

In His name a lame Israelite was once strengthened to walk, and leap, and praise God. To the rulers and elders of Israel, when called upon to answer before them as to this miracle, Peter said, in effect: If ever you (Israel) are to be saved, and also to be filled with joy and praise, like this lame man, it must be through our Lord Jesus Christ; for “in none other is SALVATION” (Acts 4:12, New Translation). If that nation still rejects Him, let us ever remember it is all of grace that we have accepted Him.

The Seed

“Remember Jesus Christ of the seed of David raised from the dead according to my gospel” (2 Timothy 2:8).

“Jesus Christ, the Son of David, the Son of Abraham.” It is thus that our Lord is introduced to us in the first verse of the New Testament, but this was after God had made great promises of royal blessing and glory in the Old Testament. These could only be righteously secured in Jesus Christ, but He must be of the royal seed and of the royal line legally, and both these are found in Him.

The “ONE KING” who is soon to reign over Israel and over all the earth is clearly marked out to be the Lord, “JEHOVAH”; but it is equally clear that He is the Messiah, the Christ, “THE SEED OF DAVID” (John 1:41, 7:42). The line of divine kingship is traced in Psalm 2:7 and 45:6, and other Scriptures, while that of David is found in Matthew 1:1, and many other verses; but the “Seed Royal” came in the chosen line of Luke 3:23-38, and the rights were secured through sacrifice, blood-shedding and death, while it is in resurrection Christ upholds all for glory and blessing; so Timothy is told to remember “Jesus Christ raised from among the dead, of the seed of David” (2 Timothy 2:8). This wonderful King is designated as God, as Jehovah (Zech. 14:9), and as Son of David. The Holy Spirit thus glorifies Him in the inspired Writings.

When the apostle of the Gentiles speaks of God’s gospel (which is being preached before the King reigns publicly), he connects it with Christ as David’s Seed, as well as with that of Abraham. It is true that He is God the King, Jehovah the King, and God’s King, begotten and anointed, but the sure mercies of David are found in his Seed as was promised. Therefore the gospel of God’s grace is preached in His name at the present time, while He is rejected, before He returns and sits upon the throne of His father David. This gives a peculiar distinction to the proclamation today, for before the divine King is publicly enthroned, while He is now honoured in heaven, having been refused His rights on earth, the glad tidings are heralded in His name.

The gospel consequently calls those who believe out from world-associations (which have no place for Christ) into assembly-associations where He is owned as Lord, and known as Head. To be in these new associations happily, it was necessary that eternal forgiveness and justification should be given to all who accept the Saviour, and God’s gospel offers this to all, for all have sinned, new life is also given to those who are thus brought into the assembly, which is the body of Christ; for although many belong to the mere lifeless profession of this, it was necessary, before any could be living members of Christ’s body, that this gift should be theirs, along with the Spirit also to unite them vitally to the Head in heaven. Therefore the offer of the gospel is made through Christ, the Seed of David, who died for sinners and was raised again for our justification. In this way Paul heralded the glad tidings, as Acts 13:23-39 and 2 Timothy 2:8, make known to us; and the foundation of this gospel is shown in Romans 1:3, for it is based upon the truth concerning Jesus Christ our Lord, who according to the flesh came of “DAVID’S SEED,” marked out by resurrection as “SON OF GOD.”

The many promises recorded of old in the inspired Book, pointing on to enduring mercies and the filling of the earth with glory, made it necessary that David’s Son and Lord should come, and Himself secure all through His own death and resurrection He must also be the woman’s Seed in contrast to the serpent’s seed, as Genesis 3:15 foretold; and the defeat of the deceiver of man, the devil, has been secured through Christ, the Seed of the woman. Again, Genesis 4 speaks of “another seed” on Seth’s line in contrast to Cain’s; Christ came of the former, and His precious blood speaks of blessing in contrast to Abel’s that cried for vengeance. When world-wide blessing as promised, Abraham’s Seed is pointed to, and Genesis 22:17-18, Galatians 3:16, Hebrews 2:16, with other Scriptures, speak of this. The Lord took hold of the seed of Abraham and not angels, to bring this about. The Seed, moreover, is not only David’s and Abraham’s, but He is the Virgin’s Son (promised in Isaiah 7:14), as we see in Matthew 1:21, 23. His name is JESUS, Jehovah the Saviour; He is called EMMANUEL, God with us.

The blessing and glory that God counselled rest immovably in Christ, “the Seed.” Nought can overthrow this, for all the promises are “YEA” and “AMEN” in Him, for the glory of God by those who are His. The fruitfulness of this Seed will be abundant for His honour. The Psalmist said in regard to this world even, “The earth is full of His riches!” He made the grass, the herb, and the fruit-trees yielding after their kind, the seed of which is in them (Genesis 1:11; 2:5), on the third day, the day which points us to resurrection; the seed is thus used to illustrate this truth by the Spirit in 1 Corinthians 15:35-44. The Seed of promise is CHRIST, as we have seen so fully proved by God’s Word, and He has come in the ordered line, divinely appointed, and all in that line are “after their kind”; but death, quickening and resurrection, were necessary if abiding fruitfulness was to result. He Himself said, “Except THE GRAIN of wheat falling into the ground and die, it abides alone, but if it die, it bears MUCH FRUIT” (John 12:24, New Translation). The one Grain of singular and exceptional quality, “the Grain” as the Spirit speaks of Him, bears fruit abundantly for the pleasure and glory of God, according to divine purpose.

The “resurrection of life” must take place for this. Even in apostolic days some questioned the fact of actual, bodily resurrection; but the raising of Christ from among the dead is the proof and pledge that our bodies will be raised “Christ the first-fruits, afterward they that are Christ’s at His coming!” even as it is said, “In Christ shall all be made alive” (1 Corinthians 15:22). Already the Word of Truth has taken effect in those who believe in view of their being “a kind of firstfruits of Has creatures.” Such are “born again, not of corruptible seed, but of incorruptible,” and being begotten of God, they are preserved from the lawlessness of the disobedient and loveless, “for His seed” remaineth in them (1 John 3:9). If the woman’s Seed has bruised the serpent’s head by His work on the cross, it is also said of those who are His, “The God of peace shall bruise Satan under your feet shortly.” That will take place when all the redeemed are glorified with Christ, when they are in bodies like unto his own, for

“The Lord Himself shall come and shout a quickening word,

Thousands shall answer from the tomb, ‘FOR EVER WITH THE LORD!’

Then, as we upward fly, that resurrection word

Shall be our shout of victory, ‘FOR EVER WITH THE LORD!’”

The apostle said to one who questioned the raising of the body, “Thou fool, that which thou sowest is not quickened except it die, and that which thou sowest is not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it pleaseth Him, and to every seed his own body” (1 Corinthians 15:36-38). Then he makes known something of the vastness and variety of the resurrection splendours and beauties, for as differences of celestial distinctions deck the heavens, so is the resurrection: incorruption, immortality, honour, glory and power will adorn the quickened and raised bodies of the redeemed, the natural will be superseded by the spiritual, the earthly by the heavenly, and the victory over death and the grave shall result in thanksgiving and glory to God. The “much fruit,” borne in triumph and grace by “THE SEED” of God’s providing, shall bring order, gladness, and peace to the kingdom and dominion of the Son of Man, also pleasure, satisfaction, and glory to the everlasting rest of God; and Christ shall rejoice over the results of His soul’s travail. “He shall see His seed!” His co-heirs, His brethren, all like Himself having been predestinated to be conformed to the image of God’s Son, shall surround Him in scenes of holiness, love and gladness, where He shall be pre-eminent, “THE FIRSTBORN AMONG MANY BRETHREN.”

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