Down to Earth But Heavenly Minded

by H. J. Vine.

Unity and Peace

The unalterable truth of God is this: “There is one body and one Spirit, as ye have been called in one hope of your calling” (Ephesians 4:4). The unity of the Spirit is. We have not to make it. Indeed, we could not, for it is the unity of the Spirit. We are, however, to use diligence to keep it, in the divinely ordered way, in the uniting bond of peace. We are to diligently pursue peace with all, that the unity of the Spirit, constituted in that way which is permanently true, may be practically manifested as the truth. Holiness is necessarily to be pursued as well as peace; but peace is essentially the prominent thing in this connection. The opposite has been characteristic in Christendom, but not of the real in the midst of it, for in their very nature as the children of God they love peace, and they are “of the truth.”

Nor has this peace to be disturbed by the fact that we are to contend earnestly for the faith once delivered to the saints (Jude 3). This passage has been used to justify contention amongst and against saints of God. That is wrong. Jude is exhorting those who are “called” and “beloved” to earnestly contend together for and to hold the faith which God had given. And this affords a further cause of unity in the bond of peace, so that we have a double bond, the positive things within, which are our common portion, and the attacks of the enemy without, our common foe.

“Upward Still”

Paul pressed onward. The calling on high in Christ Jesus was before him. Forgiven, justified, saved and reconciled to God through the death of His Son to start with, he still urged forward to the heavenly goal.

The same grace which called him has called us. The same love of God which blessed him has blessed us. The same race which he ran is ours also. The same goal to which he hastened is before us too. The same power which strengthened him is given to us likewise. May the same purposefulness which marked him be also found with us. “Ye have known my … purpose,” he could say.

Although the apostle apprehended the things of the Spirit in an exceptional degree, and saw the glorious range of heavenly and earthly administration of which Christ is the Head and Centre; and the assembly united to Him as His body in His exaltation over all things; yet, though filled with unspeakable joy at the prospect, and with the glories of all that greatness, nevertheless, present labours for others marked him, whilst sorrow and trials beset his path, in the midst of which the love of Christ made him more than a conqueror. Divine purpose in Christ, and counsel as to divine ways, filled his mind. The mystery, Christ and the assembly, and the riches of the glory of the mystery rejoiced his soul, yet snares, slanders and persecutions were always about him. He himself ensnared none, he slandered none, he persecuted none, he preached the unsearchable riches of Christ. Unseen realities, their vastness and stability, as secured in Christ—his hope within the veil—filled his keen vision, nevertheless he was practical beyond others. “I laboured more abundantly than they all” he wrote—“yet not I, but the grace of God which was with Me.” His activities were both intense and varied. He was most spiritual, yet quite natural; and if there be an explanation of his exceptional energies, it lies in the fact that the former gave character to the latter, the inward to the outward, the unseen to the seen, the spiritual to the natural, the heavenly to the earthly. It is here where most get astray; and one is often pleaded for to the neglect of the other.

The Lord Jesus is now at the right hand of God, and our life is hid with Christ there. We are to be with Him where He is. Meanwhile, our pathway has to be pursued to the end. The goal is still ahead. It is ours to press forward. Endurance is needed; but encouragement and cheer will not be lacking as we travel onward. Let us take an illustration. It was a bright, spring morning. The air was fresh and fragrant when we started off upon a three-mile walk. From the river valley we were to ascend about six hundred feet. The goal before us was a meeting to be held in a hall at the very top of the hill. Our view was certainly circumscribed when we began our journey, although it was very fine, and the thought of what was at the end imparted interest and glad anticipation. As we climbed higher and higher the view became more expansive and beautiful; but, though we saw vaster grandeur than when we started, yet we noticed that thorns and thistles, such as were beside the path at the beginning, still grew quite near to us.

Just so is it in our pathway heavenward, trials and sorrows beset our way. The rising scenes of divine glory spread their beauteous charms before us however; the goal shines ahead; and as we ascend we increasingly apprehend the breadth and length and depth and height, which Christ is the centre of; and His surpassing love constrains us.

“For aye the dews of sorrow

Are lustred with His love.”

Visiting the Iniquity of the Fathers Upon the Children

These words have often produced painful and even rebellious thoughts in the minds of the uninstructed, principally because of their being almost invariably misquoted, for both books and speakers in general say, The Lord visits “the sins” of the fathers upon the children. That is not what the Word of God says.

When Jehovah declared His gracious Name to Moses, giving him a partial view of His glory, it was iniquity, and not transgression, nor sin, which He said would be visited upon “the children, and upon the children’s children unto the third and to the fourth generation” (Exodus 34:7). Various arguments have been launched against this truth—too many even to notice in this short paper—and any show of reason in any one of them has its foundation in the misquotation we have mentioned, for they confuse things that are to be distinguished; which, when discerned, proves clearly the inspiration and perfection of the Scriptures on the one hand, and the fallacy of these unjust attacks on the other.

In the same verse from which we have quoted, the Lord Himself differentiates when He speaks of, “Forgiving iniquity and transgression and sin.” Three distinct things are here named by Him. Elsewhere we also read of lawlessness and offence. Let us seek in holy fear and lowly confidence to obtain the Spirit’s teaching as to these things so that we may intelligently avoid them, and walk before God in truth and love, looking forward to the day when the universal order which He has designed shall prevail, when the Spirit of Truth shall characterize all, and the Lord Jesus Christ shall be honoured to the glory of God the Father.

We will therefore take these things first in the order they are mentioned, and consider them in a concise way.

1. INIQUITY. This is often spoken of as unrighteousness in other parts of the inspired writings. We read in 1 John 5:1, “All [or every] unrighteousness is sin”. It may not, however, be said that every sin could be Scripturally designated iniquity or unrighteousness. We will follow this out more in detail later on. Meanwhile, it may be said, Iniquity has to do with perversion in relation to any system or order established by God, and the truth which He has made known. The Hebrew word used is avon, which means perversity.

2. TRANSGRESSION. This also is sin, but it is to be distinguished from iniquity. We know that death reigned from Adam to Moses, even upon those who had not sinned after the likeness of Adam’s transgression (Romans 5:14). It was necessary for a definite command to be broken for the sin to be called transgression, so we read, “Where no law is there is no transgression” (Romans 4:15). Sin may be there in various forms nevertheless. When God’s people, Israel, to whom the law was given discover in a later day this truth concerning our Lord Jesus Christ, that it was because of their transgression He was stricken (Isaiah 53:8), as well as for their iniquities and their sins, it will greatly enhance their estimate of His sacrificial work upon the cross, and enrich their notes of thanksgiving and praise.

3. & 4. SIN and LAWLESSNESS. These may be placed together, for God has told us in 1 John 3:4, “Everyone that practises sin practises also lawlessness; and sin is lawlessness.” This is the accepted rendering of the verse. The latter clause tells us what sin actually is, and the former that the one who is characterized by practising it is lawless as to all that God orders and favours. When Christ bore our sins and was made sin upon the tree, He cried in the darkness: “My God, My God, Why hast Thou forsaken Me?” (Mark 15:34). This shows the awfulness of sin. Great indeed was the love of the sinless One to endure this for us, and to sustain the claims of holiness and justice against sin that we might be saved eternally and God be glorified.

5. OFFENCE. When the Gentiles—to whom the law was not given—are addressed, this general term concerning sin is more often used; so in Romans 4, we are told Christ “was delivered for our offences.” Adam’s transgression is spoken of as “the offence of one” in verse 15. In 2 Corinthians 5:19, the word “trespasses” should be “offences.” It is the same in Ephesians 2:15, and Colossians 2:13, where we read of God’s great love towards us even when we were “dead in offences,” and having quickened us and saved us by His grace, He has “forgiven us all offences.” Anything which is contrary to the pleasure of God may be embraced in the word offence. Somewhat like evil, wickedness, and trespass, it is a general term. “Peace like an even river flows” when we know that all has been met for our eternal blessing and for God’s glory by the finished work of our Lord Jesus Christ. He was delivered for our offences and was raised again for our justification therefore as a consequence, being justified on the principle of faith, we have peace with God through Him.

We must now point out in regard to the question raised at the beginning of this paper—in regard to that form of sin which is designated by the Holy Spirit as iniquity—every true believer is expressly told to depart from it. There is no escape from this if we are to be found true and loyal to the One we own as Lord—to the One who loved us and gave Himself for us, and surely we should not desire to escape from it! Paul, when addressing the elders of the assembly at Ephesus, told them, “from among your own selves shall rise up men speaking perverted things” (Acts 20:30, New Translation); and later, when widespread perversion in regard to God’s order as well as God’s truth was plainly foretold, and indeed had already begun, then in words which come with unquestionable authority, yea, as the Word of God—distinctly he enjoins, “LET EVERY ONE WHO NAMES THE NAME OF THE LORD WITHDRAW FROM INIQUITY” (2 Timothy 2:19, New Translation).

That Divinely inspired instruction is surely sufficient for the one who desires to obey the truth. When disorder or fundamental perversion of the truth has become characteristic, and is beyond remedy among those who profess the faith, then it must be departed from by every one who owns the authority of Christ, by every one who names the Name of the Lord. Uprightness demands it! Faithfulness demands it! Truth demands it! Obedience demands it! Love demands it! Loyalty demands it! Wisdom demands it! “Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:28). When the Word of God instructs us it is ours to understand and obey.

We are, moreover, told to “earnestly contend for the faith once delivered to the saints” (Jude 3). This is said to those who have been called of God, “beloved in God the Father and preserved in Jesus Christ,” for men who corrupt the things of God had “crept in unawares” or “unnoticed.” They were therefore to follow together the positive good, and contend for the faith by building themselves up in it, praying in the Holy Spirit, keeping themselves in God’s love, as they awaited the coming of the Lord. The order which is according to God’s revealed mind, and the truth which He gave at the beginning, are not to be given up as impracticable because of the abounding perversions of it, but that which was delivered of God at the first is still to be the pursuit of the elect. Indeed, where as we have seen, separation from iniquity is enjoined, we are at once instructed in verse 22, to “follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart” A positive attitude is thus characteristic of those who answer to the mind of God at this time, and this will be so doubtless till the Lord returns.

When at Horeb Jehovah spoke to Moses of “visiting the iniquity of the fathers” upon the descendants, He was giving the order to be maintained in the nation of Israel and the truth to guide and sustain them. This was done in “the day of assembly” before all Israel. In the historical, poetical, and prophetical books which follow, we see the dreadful perversions of that which God then set up for the nation. Toward the close, however, Zephaniah speaks of a true and loyal remnant, “an afflicted and poor people, and they shall trust in the Name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies” (3:12-13). Malachi also tells us of them, and how “they spake often together” and “thought upon His Name.” Then, as if to recall them to the time when that Name was proclaimed; when Jehovah spoke the words at the head of this paper it is said “Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel with the statutes and judgments” (4:4). The iniquity of the fathers had indeed been visited upon the children! What an entail had been left behind! The very position of those who were true proved it! Nevertheless the real could rest in Jehovah, and rejoice that Israel shall yet be turned from her iniquities when the Lord shall come and reign over them, having been preceded by Elijah; when, as the last verse of the Old Testament says “He shall turn the heart of the fathers to the children, and the heart of the children to their fathers.” Blessed time, indeed, to look forward to! Then shall it be truly said in their redemption—even as Balaam prophesied in view of it “Jehovah has not beheld iniquity in Jacob, neither has He seen perverseness in Israel, the Lord His God is with him, and the shout of a King is among them” (Numbers 23:21).

It is the same now, after the long sad story of perversion and failure in “the assemblies,” we are recalled to the Lord Himself and to that which was given at the beginning for “all saints,” avoiding iniquity or unrighteousness as those who name His Name we are to follow together what is right in every relationship established by God, along with faith, love, and peace, looking on to Christ’s coming again.

The assembly is God’s house, and it is the pillar and base of “the truth”. The truth is there. Moses was over the house of Israel as a servant. Christ is over His house today as Son, and He abides faithful. He will not fail. It is to Him we are separated. It is upon the Lord Himself we are to call, Soon He will come with a shout, and call the assembly to be with Himself for ever. Perfect then, His bride shall behold His face, and rejoice in His love on high. There will be no iniquity to depart from there, thank God; but His order and truth subsisting in love and glory for ever, with Christ as its Head and Centre and the assembly with Him as His body and His bride, all shall resound with the praise of God’s grace and glory. There shall be no perversity nor perversion any more All shall be to the pleasure of God His rest shall be no more disturbed.

“There shall His love find perfect rest,

Where all around is bliss.”

Walking Heavenward

Enoch had a family of sons and daughters, but these earthly relationships and responsibilities did not hinder him walking in wisdom’s ways well-pleasing to God! He was the father of Methuselah, and we are told that Enoch walked with God (after the boy’s birth) until “he was not, for God took him.” This is recorded in the earliest pages of the inspired Volume, and in Hebrews 11:5 the Holy Spirit explains that Enoch did not see death for he was transplanted. He was not found. Elijah at a later date was carried up into heaven by a whirlwind. A cloud received the Lord Jesus from sight when He ascended. Later still, we are told of others, who “shall be caught up” in the clouds to meet the Lord in the air at His return (1 Thessalonians 4). In the last epistle of the Bible we are informed that during his earthly walk Enoch testified of the coming of the Lord (Jude 14). Twice the Word of God says he walked with God. It is not surprising, therefore, that before he disappeared from the earth he received testimony that He pleased God.

Is it not the same also with those who walk happily heavenward at the present time? Those who are unsaved,—those who are still in the flesh,—walk in darkness, and they know not whither they go. They are kept ignorant of the fact that the blackness of darkness awaits them. Their walk is not heavenward but hellward. On the other hand, those who are “saved by grace” are “in the Spirit,” and they “walk in the light” on the ground of the atoning blood of Christ. It as possible, however, for a hard-hearted religionist, to deceive himself in this, for we read, “He that says: he is in the light, and hateth his brother, is in darkness even until now” (1 John 2:9). His profession is the same as that of the true children of God, but he has not passed from death into life. It is said, “We know that we have passed from death to life, because we love the brethren.” Everyone that loves Him that begat loves those who are begotten of Him, and love to the children of God is evidenced by our keeping His commandments, which secures for us a happy walk heavenward on this homeward way that our “JOY MAY BE FULL.”

No gloom surrounds us here, nor is the road

Made dark, but radiant shines, while God’s abode

Awaits our coming, and we hasten on

To see Thy face, O Lord, where Thou hast gone.

There may be difficulties, trials, weariness and dangers, and dependence upon the Lord with prayerfulness will be needed every day, but Isaiah 40:31 cheers us on: “They, that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” None need be discouraged! Beginning with mounting above the trials, we may grow stronger still and run through them; and, finally, so learn of Him who “fainteth not, neither is weary” (Verse 28), that we, too, may walk and not faint, as we tread the heavenly road with steady steps!

We need to guard the fact that no walk of ours down here can add one jot or tattle to the acceptance which is ours in God’s favour up there where Christ is. No walk, however godly in this world, can add to the nearness which is given to us in Christ in the heavenlies, and nothing which we may be enabled to do for Him here can increase the love wherewith we are loved in the Beloved there, although our reward in His kingdom may be bestowed accordingly. Our acceptance in everlasting favour results from what our Lord Jesus Christ did, from what He is to God, and from what was counselled in divine love. Our present joy of communion results from present consistency in the heavenward walk according to God’s Word.

There are two men whose walk in Old Testament days the Holy Spirit places in striking contrast. Jeroboam, the son of Nebat, is one, and David is the other. Of the first it is said, he was a mighty man of valour, and, being industrious, Solomon entrusted him with special authority. Of the latter, notwithstanding personal weakness and failure, we are often told, He walked in the ways of the Lord, keeping His statutes and commandments. Jeroboam, although valorous and diligent, turned the people from God’s appointed centre, and of those who followed him it is solemnly repeated, they “walked in the way of Jeroboam and in his sin wherewith he made Israel to sin.” Of David’s successors, however, who walked after his example, it is said, they walked in the ways of David and turned neither to the right hand nor to the left.” These Spirit-given illustrations speak eloquently of the importance of heeding what is according to the Word of God. The one who did not, sinned himself and turned others out of the way, whilst the one who walked himself in God’s statutes turned none from the established Centre, the place of Jehovah’s name. David’s greater Son is the perfect Pattern for faith today, and He could say, “I have kept My Father’s commandments and abide in His love”; and to the believer it is written, “He that says be abides in Him ought himself also so to walk, even as He walked” (1 John 2:6). No standard short of Himself is set before God’s dear children now.

In writing to the Colossian saints, Paul exhorted them thus, “As ye have therefore received Christ Jesus the Lord, so walk ye in Him” (2:6). This gives us the normal walk for the subjects of heavenly grace. We will, however, mention some contrasts and details which are so abundant in the writings of the Spirit, given for those who share “the hope which is laid up for them in heaven” (1:5). They will show how the heavenward walk is guarded, and yet made plain before us.

Of the unsaved,—the Word of God shows us,—they are still travelling on the broad road that leads to eternal ruin;—they “walk in the vanity of their mind, being darkened in understanding, estranged from the life of God;”—they walk “according to the age of this world, according to the ruler of the authority of the air, the spirit who now works in the sons of disobedience”;—they “walk after the flesh”;—they walk “according to their own lusts”;—they “walk in darkness.”

Of those who are saved by grace we are told, theirs is the narrow road which leads heavenward;—they are not in the flesh, they are to “walk in the Spirit,” also “by the Spirit”; they are not of the world even as the Son of the Father is not of the world, and they are to “walk in newness of life”;—they may “not walk as other Gentiles walk”;—they do not walk in darkness, but “in the light,” on the ground of the blood of Jesus Christ, God’s Son, which cleanseth from every sin;—and 2 John 4 says, “I rejoiced greatly that I found of thy children walking in truth, as we received commandment from the Father”;—finally, 3 John 4 says, “I have no greater joy than to hear that my children walk in truth.”

Exhortations, warnings and detailed instructions are also plentifully given, with great care, because of the besetting dangers which surround our heavenward path. We are told to see that we “walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil” and, in view of this, to “walk in wisdom towards them that are without”, moreover—because of the soon coming of our Lord Jesus Christ, it is said, “work with your own hands, that ye may walk honestly (or becomingly) towards them that are without, and that ye may lack nothing”; again, when some had become carnally minded, instead of being spiritual, it is written, “Are ye not carnal and walk as men?” but to some who were progressing, “Whereto we have already attained, let us walk by the same rule, let us mind the same thing”; and again (warning them), “many walk,”—enemies of the cross of Christ,—who mind earthly things—whose end is destruction, therefore the real are “to walk worthy of the Lord unto all pleasing”, and “walk worthy of God,” who has called us unto His kingdom and glory; also to walk worthy of the vocation wherewith we are called; we were sometimes darkness, but being now light in the Lord, we are to “walk as children of light”; and, in regard to earthly callings and relationships, “as God has distributed to every man, as the Lord has called every, one, so let him walk”, when true prosperity marked the brethren collectively, we read, “walking in the fear of the Lord, and in the comfort of the Holy Ghost” they were multiplied. We are to “walk in the Spirit” as we have seen,—to walk “in the truth,”—to “walk in the light,”—and to “walk in love, as Christ also has loved us.” Truly the Standard is very high,—the highest, but no lower standard could be given to those who are loved with such a great and unchanging love, nor would the children of God desire a lower standard, for none lower could be worthy of the One they worship as their God and Father.

To the elect lady John wrote, “I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love that we walk after His commandments This is the commandment, that, as ye have heard from the beginning, ye should walk in it. For many deceivers are entered into the world who confess not that Jesus Christ, is come in the flesh,”—or, “coming in flesh.” The new commandment was given,—not simply for us to admire, certainly not for us to avoid, but that we “might walk in it” practically. How happily, then, may we understand the word of our God and Father, in regard to His own gracious walking at the present time,—“I will dwell in them and walk in them.” He has saved us by grace through faith, and “we are His workmanship created in Christ Jesus unto good works, which God has before ordained (or prepared) that we should walk in them,” as therefore we respond to divine love practically and walk in that, He finds present pleasure in us; “GOD IS LOVE, HE THAT ABIDES IN LOVE ABIDES IN GOD, AND GOD IN HIM.” We are told that faith works by love. The truth of this is seen in the practice of those who are truly of the faith of the Son of God,—not of faith in men, or in self, but in Him. It was this which made one poet sing,

“O keep us, love divine, near Thee,

That we our nothingness may know,

And ever to Thy glory be

Walking in faith while here below.”

In this way faith rejoices to walk dependently in the heavenly way.

What is the Position of a True Believer in Regard to the Nations?

The position in which God has set the believer is a threefold one; or, more correctly-speaking, he is set in three distinct positions as to the nations.

1. As being “in Christ,” he is above them.

2. As being of God’s house, he intercedes for their rulers.

3. As one of God’s people, he is subject to their authority, which is “set up of God” (Romans 13:1, New Translation).

A word of explanation as to these three important positions may be helpful.

1. In Christ

Having redeemed us by the blood of Christ, God has blessed us in Christ, whom He has set over all things, according to His purpose; and we are destined to share in His future reign over the nations. We shall reign “over the earth” (Revelation 5:10, New Translation). The position of Christ determines the position of those who are in Him. Having borne our judgment upon the cross, God raised Him from the dead, and exalted Him to the place of supremacy. We are blessed in Christ where He is, according to God’s purpose; and though the public reign of Christ over the nations is future, yet the Spirit of truth enables the believer to enter into the fact now, and to rejoice in it. It is in this sense, as being in Christ, that he is above the nations. Thence he has a higher glory than theirs to seek, even the glory of Christ.

2. Of the House of God

The church, or, more correctly, the assembly, is the house of God. It is established in the Lord as a habitation for God in the Spirit here upon earth. In Christ the believer’s position is above the earth: in the house of God his position is upon the earth. It is here he intercedes for the rulers of the nations. This position is little understood. The erroneous idea that buildings of brick and stone and wood are houses of God is very common. Many minds are terribly clouded by this idea. The truth is, there is only one house of God upon earth, and it is a house of prayer for all men. It is made up of all believers in the Lord Jesus Christ. God’s people of old, Israel, had one house in their midst—the temple. The house of God of which we speak now answers to that. When the house is restored to Israel, God says He will make them joyful in His house of prayer (Isaiah 56:7); and all shall be at liberty to pray there, for He continues, “Mine house shall be called a house of prayer for all people.” The difference as to the house of God now is that we pray for all: in the future day all nations will be able to pray there themselves. We now pray for the kings and rulers of the nations (1 Timothy 2:1), that we who belong to God’s house may honour Him in “a quiet and tranquil life in all piety and gravity” (New Translation), though others may be engaged in ungodly strife.

Believers are a spiritual house, and in this sense are above all nationalities, and so pray not for one king merely but for “kings” and for all men. There are no separate or conflicting national interests in the house of God. There are brethren beloved who belong to it in other nations than the one we may be immediately connected with. Did we not therefore pray aright, we might be found praying in opposition to our brethren whose lot was cast in another nation. Then it would be a house divided against itself. The truth is, Christ’s interests are our interests; and as we pray in view of the welfare of all who are His everywhere, we know that this is a very great help in regard to all men everywhere. The position of the believer is therefore that of an intercessor for all the rulers of the nations.

3. As One of God’s People

In the ways of God on earth, as to outward advantage, Christendom is in the place of Israel. We are grafted into the olive tree (Romans 11); and when Israel turns to the Lord again apostate Christendom will be cast off. Now, as being one of God’s people, standing in a present favoured position, the believer is told to be subject to the national authorities (Romans 13:1). It is in this sense that the name “the people of God,” which properly belongs to Israel, is two or three times applied to us. But again there is a contrast between Israel and ourselves, that, whereas they rightly sought and prayed for national power and pre-eminence over other nations, we do not strive thus; but quietly and peacefully accept the place of subjection to the ruling power, in whatever land we live, while we await the coming of God’s Son from heaven. It is just in this earthly position that we are spoken of as “the people of God”, otherwise we are saints by the call of God, brethren of the risen Christ and children of God as begotten of Him. Not seeing these distinctions the Romanists and others seek to gain and exercise authority over the nations now, and so have become Babylonish and unfaithful to the rejected Bridegroom of the assembly. The public rule of our blessed Lord is yet future, as we have said; therefore rule is yet future for us also. His present position determines ours, as He said to the Father, “They are not of the world even as I am not of the world.”

When our Lord stood before Pilate He meekly accepted, and bowed to, the authority which was divinely given to the Roman representative. What a sight! The King of Israel, the King of kings, the Lord of lords, yea, the Son of God receives an unjust sentence without resisting the authority that then was! How becoming then it is that the believer who follows Him now should be subject to the powers that be.

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