1907 330 1. — Matthew 16:13-18, Ephesians 5:25-33. Men may talk much about the church, but there is no understanding of it till the person of the Lord is known. Simon was only a poor ignorant fisherman, but he made a glorious unwavering confession, "Thou art the Christ the Son of the living God." There was no pause, no hesitation he knew it. But the knowledge came by revelation of the Father, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." There was no happier man than Simon at that moment on the face of the earth. Then indeed there ensues a further revelation, "And I also say to thee that … upon this Rock I will build my church" — "builded together for an habitation of God through the Spirit."
But in Ephesians 5 we have another thing: this blessed Person has "loved the church and given Himself for it." The Spirit here employs the nearest and dearest of all earthly ties the love of equals. It is not here an angel I am called to love, but a fellow-creature brought into the happiest and closest relationship with myself — "so ought men to love their wives as their own bodies. He that loveth his wife loveth himself." But if that is so sweet, what is it to be the object of the love of the Son of God, to be loved by Him as we know Him revealed by the Father? When we learn His person and then His love to us we may learn about the church. What can those who are discussing His person understand about it, though they talk so loudly about the church?
We are not only living stones on the Rock, but we are "builded" there. We are not loose stones to go anywhere, nor are we thrown down into the road in a heap, but we are "builded together" each having its own place to fill in the "spiritual house" (1 Peter 2:5), and nothing can, in His grace, move us from this allocation, nor from Himself the Builder and the Rock, and by-and-by will He present to Himself His church in all its glorious completeness, ourselves then perfected in glory (John 17:23).
1907 331 2. — John 13:33 "Little children." This is the only occasion in which the Lord Himself uses the word "little children" — a diminutive form expressing affection. It does not mean a young believer only, but is the address of love to all His own, and is so used by the disciple whom Jesus loved, in his Epistle when addressing the whole family of God (1 John 2:1, 12, 28; 1 John 3:7, 18; 1 John 4:4; 1 John 5:21).
Here in the Gospel it is divine affection addressing the disciples in their sorrow at their Lord and Master's approaching departure, "Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, whither I go, ye cannot come; so now I say to you." How different the time when He used these same words to the Jews, "Whither I go ye cannot come"!
It is His love in verse 33 that leads to verse 34, "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another." It was a new commandment because never so expressed before. "As I have loved you." Such should be the character as well as the measure of our love to each other. His love had been shown in washing their feet. We too should wash one another's feet (ver. 14). But was this then realised in the disciples? It needed the power of the indwelling Spirit, that other Comforter, or Advocate, whom He would send from the Father (John 15:26; Acts 2:33) before it could be said "which thing is true (not only 'in Him' as always, but now for the first time) in you, because the darkness is passing away and the true light now shines" (1 John 2:7-8).
"Let not your heart be troubled." There was much to trouble — the discovery of a false professor (Judas), as well as the failure of a true disciple (Peter); and above all His own absence, for He had not yet spoken a word about the Comforter. How similar to our present condition, except that we now have the Comforter! "Let not your heart be troubled." Trouble may be all around; let it stay there. Keep it out of your heart. "Ye believe in God" though you have not seen Him — you have His presence (witness the Psalms), "believe also in Me." Amid the trouble, He is on your side. I will be also. And the blessed Lord is more occupied with them in His absence from this scene than whilst here — "It is expedient for you that I go away."
1907 343 3. — Numbers 18:8-13, Luke 15:18-24,1 John 1:1-4. In type, in parable, and in clearest declaration we have brought before us God's thought of Christ, not only as the way to the Father, but as the sustainer, the food, the source of joy to us when brought there.
In the beginning the word to Pharaoh was: "Thus saith Jehovah God of Israel, Let my people go, that they may hold a feast to me in the wilderness" (Ex. 5:1). Moses' call was different to that of Abraham; the latter was called out from his kindred, etc., but he never had to face the prince of this world in the same way as Moses had. In type Moses had to go straight to Satan, not only that God's people should be delivered from his power, but also that they should hold a feast to Him; to be merry with Him; but it could not be in Egypt. A three days' journey in the wilderness must precede, signifying, we might say, death and resurrection. Then follows the glorious gospel story. The first thing that stands in the way of their salvation is their sins. The Israelites were no better than the Egyptians. From Ezek. 20. we learn that they were worse, and God is no respecter of persons: judgment must fall on all alike. But His love provides a way which prevents their sins from being a hindrance — the blood of the Lamb. "What! my sins no hindrance?" No; if under the shelter of that blood; but there is more than that. In their blood-sprinkled houses they could feed on the roast lamb, whose blood was their protection; but that was not the feast in the desert. There was no joy, no making merry in Egypt — it was not a feast to Jehovah!
The next thing was the power of the enemy. Are you afraid to meet that in the worst form, the power of death? Israel went through it in figure; they crossed the sea in safety, in security, "by crystal walls protected"; saw their enemies dead on the shore. But what followed? According to Psalm 106: "Then believed they his words; they sang his praise. They soon forgat his works" (vers. 12, 13). What could be a better song than they sung then? "Truly they were a delivered people if any were," someone may say, and so they were. But their joy was only temporary, they soon forgot. Yet they were brought to God. "I bare you on eagles' wings, and brought you unto myself" (Ex. 19:4); but they had to learn deeper lessons at Horeb. And have we learnt them? Are we satisfied with positional blessing? Is that all, indeed? After they had chosen the law, and the blood had been sprinkled on the book and all the people, Moses goes up to receive that which figured how their relationship could be maintained — the tabernacle, priesthood, ordinances, etc.
The prodigal son brought back from the far country was in conscious relationship when his father's kiss was on his cheek, when the best robe was on him too (not only reconciled, but clothed, decked in all the beauty of Christ). And was not that enough? God says no; there is more. That fatted calf, that had been long before the father's eye, must be enjoyed by both. "Let us eat and be merry." Here we see how the parable exceeds the Old Testament type in the revelation of the love of the father's real warm embrace; yet the full truth as now revealed since Christ's death and resurrection transcends both.
The apostle John, who in his Gospel had said, speaking of the Word made flesh, "We beheld (or, contemplated) his glory," now in his Epistle repeats "which we have looked upon," or contemplated. Thus had he communion in the enjoyment of the Saviour, and now writes: "that ye also may have communion with us" (the apostles), and "that your joy may be full." Is not this to be wisely merry? And Peter, too, how wonderfully he speaks of joy I In the midst of tribulations, persecutions, heaviness, he says, "wherein ye greatly rejoice"; but when he speaks of the Person, "whom not having seen ye love," he says, "Ye rejoice with joy unspeakable and full of glory." The first is connected with the hope of the inheritance which, however blessed, is beneath us; the latter with a Person infinitely above us.
Going back to the type, Aaron and the priestly family (twice, at least, we are distinctly told we are, a holy priesthood) were to feed on that given to God — the most holy things. And there is averse there which is a puzzle to many (Num. 18:10): "In the most holy place shalt thou eat it." We, who now believe are brought so nigh (nearer we could not be) into "the holiest" (Heb. 10:19), to feast on that which delights God. The oil beaten, the wine pressed, the wheat bruised — all speak of Christ.
And note, other people, other Israelites were gathering in that harvest there is a double aspect. It was the "best" of that which was gathered that the priests were to eat. The apostle Paul says to Philemon: "The acknowledging of every good thing which is in you" (ver. 6). Do we see any good thing in a brother or sister? "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if any virtue, and if any praise, think on these things." Not on the bad things. We are not to go with saints going wrong, but may we indeed rejoice in all that is the fruit of the Spirit in them!
1907 345 4. — John 7:37-39, John13:13-15, Eph. 3:14-21. In the preceding remarks we were presenting, not a gospel address in which we might look at the Lord Jesus as "the way, the truth, and the life" ("no man cometh unto the Father but by me"), but Himself as the food of the believer now brought to God. So now we may continue our subject by the light of the scriptures immediately before us.
We have already seen how in the Old Testament type the priests were not only brought to God and suitably clothed for that place, but they were fed, abundantly fed. In Luke 15. the father did not say "Let us be merry" until he had said, "Let us eat." Now we may consider not only that on which we are to feed, but the abundance of it enough and to spare. Right through, God's purpose has been (as He said to Abraham) "I will bless thee and make thee a blessing,"
What have we then in these scriptures? John 7. opens with the Feast of tabernacles. There were seven Jewish feasts of the year; as to three of which, Jehovah said they were to gather round Himself. He was to be their centre. The Feast of tabernacles was the last of the feasts, and in it we have two things; firstly, millennial blessing, corn and wine, the types of earthly good, and, secondly, dwelling in booths, all together, rich and poor, meeting on one common platform. It was a scene of fullest earthly joy. We do not read of it being kept till the days of Solomon, when the people were dismissed "glad and merry in heart" (2 Chron. 7:8). There was full earthly joy and happiness, and religious happiness also, infinitely more than all the "P.S.A.'s" rolled into one could ever effect. But earthly happiness is not heaven. Men see just the opposite of this now — massacres, murders, cancers, operations. What is the root of all these? Philanthropy may cut off the branches and seek to alleviate the symptoms, but it is only like the man who tried his hand on the thorns and thistles, ignor ing the cause of them all. Abel was wiser — he covered the root with the blood of a victim.
"In the last day, the great day of the feast, Jesus (who had not sanctioned the feast, His time of display not being yet come) stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he concerning the Spirit which they that believe on him were about to receive" when He was glorified (John 7:37-39). Yet meanwhile did He give the fountain of water springing up into everlasting life to those who had received Him. That woman, out of whom He had cast seven demons, says at first, "They have taken away the Lord." Anyone might say that, but when the angels question her she says, "They have taken away MY Lord." Can we all say so? So Paul said "Christ Jesus MY Lord," as before, Thomas had also said, "My Lord and my God." So, again, the woman of Samaria, receiving the living water, could not but testify of Him to her neighbours, "Come, see a man … is not this the Christ?" John 6 gives us the incarnate Christ as the "living bread which came down from heaven," the Giver of life, of which a man must "have eaten," to "live for ever." But there is also the constant eating of His flesh and drinking of His blood, i.e., Himself in death, the death of the cross, if we are to abide in Him and He in us (John 6:54-56). In fine, Himself in His life, death and ascension. It is a perversion of the scripture to make this chapter speak of the Lord's supper, for eating of it can never give life. The next chapter (John 7) points to Him glorified and the Holy Ghost given. See also John 17, "Now, O Father, glorify thou me along with (not from) thine own self with the glory which I had with thee before the world was." He was one with the Father, Jehovah's Fellow, His Son, and He is glorified along with the Father, sharing the same glory and affection as in the past ages. As man, too, is He glorified, and the glory given Him He gives us.
If in John 7 we have the streams flowing out in this barren empty world (a noisy one, I grant, but a drum is that; open it and see what causes it, it is empty), in chap. 13. I am in company with my fellow Christians. How am I to treat them? As Christ treats me. Perfect in Him before the Father, I am yet likely to be defiled outside. I need cleansing. Oh, what a story, a Christian's is, of feet washing! After the first week or so of newborn joy, do things get dim and the joy fade away? Is it not because the Lord was not sought for to sustain and keep right? But see how He intervenes and washes the feet and brings the wanderer back! And this is how I am to act towards my fellow Christians, "If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet."
Now for a brief word on Eph. 3. In the first chapter of this Epistle we find God's purpose, predestinating, choosing, receiving us into favour in the Beloved. Then I am told that all things are to be put under Him as Head — "Head over all things to the church." The church is to share His glory with Him, to reign with Him. Yes, that is all very sweet, but do you say, I cannot see why God should tell us all this? Why? Because you form part of that church — you are going to reign with Him. And before reigning comes obedience. We must learn to obey before we can rule. You are told what is coming in order that now you may have no will but His. "To Him be glory in the church in Christ Jesus throughout all ages" — not merely the future ones, but the present. If there is but one other with me (in this state of confusion), I am responsible to glorify Him in the church, to own Him as Head, and carry out His word. It is the affections that He wants, "that Christ may dwell in your heart" — the will and the heart both subject to Him. Thus, whether in the world among our fellow believers, or in the church, may we be not only "blessed," but "a blessing!"
1907 359 5. — Song of Solomon, 1:1-4; Cant. 5:9-16; Cant. 8:14; Rev. 1:5-6; Rev. 22:20. The subject we have had before is the unfailing source of joy under all circumstances that the believer has in Christ. Tonight, it is the hope of His coming, or, as the Epistles say "Christ Jesus our hope." First, I would commence with a scripture that does not properly belong to us as Christians, but which will find its primary fulfilment when the Lord brings back both Judah and Ephraim and, as the prophets (specially Hosea) speak, betroths the remnant — "allures them into the wilderness and speaks comfortably." In reading the Song of Solomon it must be remembered that we too "are espoused as a chaste virgin to Christ." It is no hyperbole, or high-flown language, but the sober truth.
Always notice that the Lord speaks to her of her beauties and graces, describes them all minutely, for they are all His own gifts; while she speaks of Him to others, but does not dwell on His glories when addressing Him. Is it refinement, delicacy, propriety? Does not our own hymn book help us When we have such a hymn as "Thou art the Everlasting Word" is it not a relief to sing, "The higher mysteries of Thy fame, The creature's grasp transcend"? Or, in a simpler one, "Worthy of homage and of praise," "No mortal tongue can tell Thy ways"? We cannot express all He is — especially to Him, but He can tell us all He sees in us.
In Cant. 2:16 the earthly spouse is occupied with what He is to her, the lowest ground, though very high ground, you say. Still it is what she has got. "My beloved is mine, and I am his." She talks of what she has found, and her experience was not much. She has to complain of her failings, her unreadiness to seize the moment of communion when He put in His hand by the hole of the door, and then, He "was gone"; and she has to bear the chastening through the watchman for it. But in Cant. 6:3 she has got higher, "I am my beloved's, and my beloved is mine" — she is occupied with His thoughts about her, though still holding to what she knows of Him; while in Cant. 7:10 she says "I am my beloved's"! And what about yourself?
Nothing! "I am my beloved's, and his desire is towards me." She has reached the top, and the last verse of the book is a fitting end, "Make haste, my beloved." She wants Himself.
Let us now turn to the Revelation. There the apostle John (or rather the Spirit through him) completes his Gospel and Epistles. In the Gospel we see that Eternal Life which was with the Father down here in a scene entirely opposed to Him. Light amid the darkness; giving life. In the Epistles we find those who have that life severed completely from those who have not; responsible to let their light shine, and if they do not, they are distinctly called "deceived," or, "a liar." In the Revelation we see the end both of the true and the false — the bride and the harlot. That book tells us more of the bride than any other, but it shows us the harlot too, pleasing herself, enjoying her wantonness until the judgment falls. Then the bride is brought forth, and from the Throne itself the command goes out to all the heavens to rejoice, not only for power taken to reign, but also because the marriage of the Lamb is come. That is the true Hallelujah Chorus! After such a display, well may the bride exclaim, "Come Lord Jesus." There is one little word running through Scripture that must not be unnoticed when occupied with the Lord's coming, i.e. the word "who" (too often in our English Bible translated "which"). Turn to Thessalonians. There you find a people not only turned to God from idols, but waiting for His Son from heaven (personal glory) whom He raised from the dead (given glory) even Jesus, who delivered us from the wrath to come. In the Revelation, we are shown wrath coming on the world, on the Jews, on the false church; and not wrath merely, but the "fierceness of the wrath of Almighty God," the dead raised and judged before the great white throne. But, in view of all this, we are "delivered from the wrath to come." How? It tells me of His death, tells me why I should break bread, and go into His presence to think of Him. Now turn to Titus. "Looking for that blessed hope (our being caught up to meet Him), and the appearing of the glory (when we appear with Him) of our great God and Saviour Jesus Christ, who gave himself for us that he might redeem us," not only from wrath but from that which causes it all iniquity, and purify unto himself a peculiar people zealous of good works." That word "peculiar" misleads people now, as it has quite altered its meaning since 1611, and now means, singular, odd, strange. But it really comes from a Latin word meaning a man's own personal property, that which belongs to him alone. Do we realise that we are our Lord's own personal property, "a people for his own possession"?
Then look at Philippians. "We look for the Saviour, the Lord Jesus Christ, who shall change our vile bodies." Our bodies, not merely ourselves in a general way, belong to Him. "For ye are bought with a price: therefore glorify God in your body" (1 Cor. 6:20). Even in taking our food we are to do it in His name for His glory, — and so in everything. Our bodies are members of Him, and is He going to leave these members of His to the grave? Oh no! miraculously, of course, but our body of humiliation is to be transformed into conformity to His body of glory. Thus also in John 13 He washes and cleanses the feet. His constant love shown right on to the end is thus assured at the end. What is that end? "I will come again and receive you unto myself."
In Hebrews too, He is first seen purging our sins on earth, and then interceding for us in heaven. How does it end? "Yet a little while, and he that shall come will come and will not tarry."
1907 360 6. — 1 Cor 11:28-32. This is a very solemn scripture, and its very solemnity hinders souls from studying it as they should, while its mistranslation in the Authorised Version (excellent as that version is) exaggerates its solemnity. There is a vast difference between "damnation" and "judgment" (this last being the true rendering of the word used in ver. 29). For as saved, our sins having been borne by the Lord Jesus on the cross, we can never come into "damnation." Every act of judgment from the Lord towards us is in order that we may "not be condemned with the world." Another word wrongly translated is "judge" in ver. 31. It should be "discern" (as in ver. 29 "discerning the Lord's body"). "For if we would discern ourselves" — the two thoughts are intimately connected. Yet another incorrect rendering is the word "examine" in ver. 28. The R.V., J.N.D., and other authorities, all unite in giving "prove" as the right meaning, and the apostle uses the word again to the same saints about a very tender matter in 2 Cor. 13:5. All sorts of things had been spread abroad about him at Corinth — some apparently going so far as to say the Lord had not spoken through him! But says he, "Since ye seek a proof … prove your own selves" (ver. 4 is a parenthesis). Is Jesus Christ in you? Are you real Christians? Yes, bad ones perhaps, but real, not reprobates. They would not give up the fact of their Christianity, nor would he. Thus since Christ was in them, the apostle had been the Lord's mouthpiece.
It is not as some suppose, examine your ways to see if you are fit to be at the Table, and confess and get forgiveness. Of course all that is true, but I pity a man who only does that once a week. It, should be every day and many times a day. A man who only examines his ways once a week must be walking very carelessly.
Well now, do I own that I am a member of the body of Christ — not of the chapel (whether Anglican or dissent), but of Christ? and as a member (it may be an "uncomely," or, "less honourable" one yet infinitely precious and necessary to the Head, while the more "uncomely" and "less honourable" in the sight of men, the more honoured by Him) am set too in my right place therein by God "as it hath pleased him" (1 Cor. 12:18). Soon too to be manifested in glory as His, when He will make known that "Thou hast loved them as thou hast loved me." Shall we be ashamed then of having owned no "body" but that of Christ?
But when at the Table I pause. It is blessed and wonderful to think of the blessings I possess, of the place I am brought to. Yet there is something more wonderful still. I turn from the heights of glory where grace has put me, to view the depths into which He went, and I see the Son of God in death where I was. It is more astonishing that He should descend into death, than that I should be exalted. "The Son of God who loved me and gave himself for me."
1907 360 7. — 2 Cor. 3:2-3; 2 Cor. 4:6-14. In the first of these scriptures, we start with the affections won, Christ written on the heart. It may be feebly, but wherever God works there is love to Christ. In ch. 4:6 we have the light of the knowledge of the glory of God in the face of Jesus Christ shining in; and then (ver. 10), the life of Jesus to be displayed in the earthen vessels into which that light has shone.
We may have desires to give out that light, but desire is not power. How are we to obtain that power? The poor earthen vessel belongs to God. We are to present it to Him as a sacrifice, your "reasonable service" or worship (Rom. 12:1). Secondly, "your bodies are the members of Christ" (1 Cor. 6:15); and, thirdly, the Holy Ghost comes down to dwell in that which is thus claimed by both Father and Son, and the body becomes "the temple of the Holy Ghost" (ver. 19). The marginal reading of Psalm 29:9, "In his temple every whit of it uttereth glory," while blessedly true in the future of the entire church, should be true now of every one of us as individual temples. We have thus the power of the Father, and of the Son, and of the Spirit for us, and, in the strength of this the apostle says, "We are troubled on every side, yet not distressed." How often trouble on one side distresses us, and especially if it comes on two! But he had it all round, yet "not distressed" — the excellency of the power was of God, and not of the earthen vessel.
Our bodies then are His; and we have a beautiful type in Exodus 10:24-26. It was a wily trick of Pharaoh. He would let the people go, but he would not let them worship; they might go, but that which should be sacrificed must remain. Moses was firm. "There shall not a hoof be left behind; for thereof must we take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither." It is not enough to have our spirits out of Egypt. The enemy will permit that, but our bodies are to be sacrificed to the Lord — our eyes, our hands, our feet, yea, all. We know not what He may ask of us; we know not wherewith we must serve. Not a hoof, not one member, must be left in Egypt.
"The life of Jesus" manifested in our mortal flesh. It is useless to try to "imitate the life of Christ." If a countryman, who had spent all his life at the ploughtail, were to deck himself in evening dress and enter a ball-room, no gentleman there but would discern who he was by his awkwardness, and it is the same with the soul in spiritual things. It is not imitation, but living out the life which we have. "Christ is our life." We must be clear about salvation first. Col. 3:12, which tells us to put on "as elect of God, holy and beloved, bowels of mercies," etc., shows the same thing. It is only because we are elect, holy, beloved, that we can manifest the lovely traits which shone so brilliantly in Him. "Be ye then imitators of God as beloved children" (Eph. 5:1). We are His beloved children, and we are called to act towards one another in the same spirit of grace and forgiveness which God has shown to us.
In tracing the life of Jesus down here, what is the first thing that strikes one? Surely, it is His entire dependence and obedience. "I was cast upon thee from the womb," etc. And Psalm 16, which gives us His pathway so vividly, commences, "Preserve me, O God, for in thee do I put my trust," showing His perfect and entire dependence. And in the counsels of eternity (Psalm 40) before He became a man, what was it? "Mine ears hast thou digged." The ear denotes subjection, ready service — "He wakeneth mine ear to hear as them that are taught" (margin, R.V.). And His own word to the churches in Revelation 2, 3, is "He that hath an ear, let him hear." Obedience is the result of love. "He that saith, I know him (God), and keepeth not his commandments, is a liar" (1 John 2:4). The apostle Paul speaks of the "meekness and gentleness of Christ" (2 Cor. 10:1); the Lord Himself, of His own meekness and lowliness. Meekness is that which will not return unkindness, no matter how badly treated (as illustrated by our blessed Lord in Matt. 11); gentleness is giving up one's rights — the exact opposite of law, and worldly government. We see this in Matt. 17:24-27. Peter had had a revelation from the Father (Matt. 16:17) as to the personal glory of the Lord, and he had also been a witness of the given glories in the beginning of chap. 17. ; yet, in a moment of haste, he brings the blessed Lord down to the level of a common Jew, and that with reference to His Father's house! "Doth not your Master pay tribute?" "Yes." Only one word, but how deeply we may dishonour Him by one word! And the Lord anticipated him as soon as he came into the h ouse. How gentle, how clear His question! "Of whom do the kings of the earth take tribute?" Peter said, "Of strangers." "Then are the sons free." He was the Son. Yet He links poor failing Peter with Himself, and speaks of "the sons"! Nevertheless, He could add that beautiful "Notwithstanding." His wonderful yieldingness lest they should stumble! Yet, at the same time, He proves Himself not only the King's Son, but the Creator, God Himself, and still gives Peter a share — the half-crown (shekel) was "for me and thee."
Again, His lowliness or humbleness! We need a second conversion before we can display this. It was to the disciples that the Lord said, "Except ye be converted, and become as little children," etc. (Matt. 15. 3:3). A little child has not the pride of the world. The son of a prince and the son of a peasant would play happily together if left alone. "The pride of life" is worse than the "lust of the eyes" or even the "lust of the flesh," terrible as that is. There is pride in the school-boy aiming at being at the top of the class, in the college student who would have a name; but there was none in Jesus. How little can we enter into those depths of humiliation and degradation to which He was subjected, especially at Calvary.
Lastly, His faithfulness, not only to God, and to the world, but to His own. His rebuke to Peter, "Get thee behind me, Satan"; to James and John when they would have fire come down from heaven; as also when they sought a place in the future kingdom. But was there any harm in that? Harm! It caused, at once, indignation in the others. If we seek a place, no matter where, it is sure to rouse the flesh in others, and that is at the bottom of all the divisions and sorrows. We are wrong if we seek a place either down here among the saints, or even in future glory.
And this is but a little of the "life of Jesus."
1907 374 8. — Lev. 14. When the leper, white all over, stands before the priest, and the sparrow is slain, one drop of that blood is sufficient to cause him to be pronounced clean. It is a very feeble apprehension that he has (are not five sparrows sold for two farthings? ), but the moment the blood is sprinkled on him there is cleansing, and the living bird is let fly towards heaven. The moment the sinner rests on the precious blood of Christ, however feebly, he is meet for heaven, and wants to go there. Why? The will of God is done perfectly there. The soul has been doing its own will long enough, "the time past may suffice," and it longs to be there, never to have thought or wish contrary to the grace that now has cleansed it. But there is a place on earth where the will of God is done (though Satan, alas! often hinders). Where is that? In the assembly of God. The leper was washed with water and took his place in the camp. As cleansed by the water of the word, our place is in "the assembly" where God orders. Each tribe in the camp pitched according to commandment by its own standard. The Lord ruled there. It would be presumptuous for me to go into dear Mr.—'s house and order his servants, putting one here and another there. He is master, and he orders. Christ is "over his own house," and He puts one here and another there. "No," says a man from the pulpit I am now speaking of when we "come together in assembly" (1 Cor. 11:18), not of the individual prosecution of a man's gift, preaching or prophesying "you listen to me and be quiet." I cannot; the Lord must order me, not man (1 Cor. 12, 14).
Yet there is more. A man may say, the will of God is done in heaven, and I am cleansed and made meet to go there. Well, he may also take his place in the "assembly" and carry out the will of the Lord there; but how about his tent life? It is one thing to know His will as done in heaven, and see it done in the assembly, but are you doing His will in your hearts and your surroundings of home? This comes last in the chapter before us. Let us see what provision is made for it.
The prominent thing is the trespass offering; the sin and burnt offerings were not missing, but this comes first. Have you had the spectre of some sin of omission or commission committed long ago, perhaps in childhood, rise before you? Does it cause sorrow? We should have a tender conscience about that which caused Christ's death. But is the sorrow eclipsed by the joy of knowing it all forgiven? "He bare our sins in his own body on the tree."
Then the blood is put on the ear. If I am to do the will of God, I must know it. The ear is first cleansed, the hands to do, or feet to walk, follow. The blessed Lord had His ear opened, but no blood was needed there. He was sinless. Upon the blood the oil was put (type of the Holy Ghost). We need power for walk. There are plenty of instructions in the word for our tent life. Let us learn them and do them in the power of the Holy Ghost. It was on the eighth (resurrection) day all this was done for the leper. It is in the power of resurrection life that we are to carry on our home duties even as lepers cleansed.
1907 375 9. — Exodus 15:2-3 Joshua 14:6-11; Phil. 4:12-13. There are many dear saints who are passing through trial and affliction who, while sustained and patient under it, yet cannot say they "glory in tribulation." They are not filled with joy in it, and in this consciousness are grieved that they are clogged and feeble instead of sending forth streams of blessing around. To any such, it is hoped the following reflections may be helpful.
In the first scripture we have the first public display of the power of God towards Israel, not the first manifestation of His love to them. That had been shown in their exemption from the stroke of the destroying angel. What greater proof of love than their perfect security when God was pouring out His furious judgments all around? The universal wail ascended; not a house where there was not one dead. Yet "when I see the blood, I will pass over you." That was God's provision for a wicked people. Here we have His power for a weak people. How utterly powerless they were, with the spears of the Egyptians behind, and the waves before! What is their resource? "Jehovah shall fight for you!" "And they saw all their enemies dead on the sea shore." But we have not only Jehovah's deliverance from "all the power of the enemy," but also His constant care right through the wilderness — raining down manna, giving streams from the rock, sustaining till the end.
Look at the second scripture. You know the history of Caleb — how God would have His people know something of the land before they got there, and sent the spies; and how those spies brought up an evil report, at first, owning it was a good land, but looking at their enemies; and then threatening to give it all up and go back to Egypt, while Moses and Aaron were powerless and fallen on their faces. But Caleb stands up with Joshua; it was not difficulties he had to fight (he saw none), but declension that he had to stand against. The ten who had gone with him were his enemies, and "bade stone him." But he had two things alone before him, and the man will get on well who sees only these two. What are they? If "Jehovah delight in us, then he will bring us in," and "Jehovah is with us; fear them not" (Num. 14:8-9). He comes before Joshua at the age of eighty-five; and oh! what an experience his was! He had felt the lash of the taskmaster, had known the bitterness of bondage, had toiled at the bricks without straw, he knew Egypt well, and he had been through that night, had seen the blood sprinkled, had fed on the roast lamb, and had marched triumphantly through the sea. What an experience! And now he says, "I [am as] strong this day as in the day that Moses sent me." If there was a word in the song of Exodus 15 that Caleb enjoyed, it must have been the one that also suits me best, "Jehovah is my strength."
Now if we turn to the New Testament we find the same thing with added effulgence. In the Epistle to the Philippians we find a man who had been four years in prison, chained to a soldier, and not only so, but in need often, wanting food and thinking about a "cloak" and the approaching winter (he had not much to keep him warm). Yet he loved the saints, and enjoyed their love too — had just received their gift, and now wishes to cheer them. "Rejoice in the Lord." Think of a man, four years in prison, telling others to be happy! "How can you do it, Paul?" "I have strength for all things in him who gives me power." It is not only in any great emergency that the power is felt — a man may be a hero at a push — but in the long-continued path of suffering, the daily trials and friction, the every-day life. We should be like a baby in its mother's arms! She has all the strength and sustenance, and the baby soon knows it; and only rarely will it be found going to a stranger. And I love it for it. But it teaches me a lesson; do I treat my Lord so? In 2 Cor. 12. we find the Lord's power on a special occasion. The story really begins with 2 Cor. 11:32. Think of Saul, the fiery persecutor, exceedingly mad against the church, "compelling them to blaspheme," "beating them oft in every synagogue" like a tiger, having once tasted blood, ravenous for it. Think of such an one stricken down on his way to Damascus! The lion is turned into a lamb, the fiery persecutor is led into the city, meekly listens to Ananias, joins those he sought to kill. Persecution at once begins for him. The Jews of course are against him, the Damascenes too. It is the brethren who come to his aid, they help him. Christian sympathy is very sweet, very real, very comforting, but it won't strengthen in the hour of weakness. He is caught up into paradise, forgets his body, whether he is in or out of it he does not know, hears unspeakable words which he may not utter, though we see the result in his ministry. Then he gets what Job had, a "messenger of Satan to buffet him." It was a physical infirmity, something that rendered him contemptible, and seemed to hinder his work. So he had the suffering, the contempt, the attacks of the enemy. How well we can enter into his thrice repeated cry! What answer does he get? "My strength is made perfect in weakness." "Therefore I take pleasure in weaknesses." "Take what, Paul? Pleasure?" Yes, "that the power of Christ may rest upon me."
You that are young, bear for a moment with an old man, and weakly; you should rejoice in your youth. You have strength and health. Thank the Lord for them, and use them for Him. But remember, that death may come at any moment. We know not what a day may bring forth. We think of one now lately deceased, a widow (the wife of the Archbishop), and for all in sorrow we are called to feel. These shocks have surely a voice for us all. Let us look just before we close at a scene of death. Turn to Acts 7. We see Stephen's spirit taught wisdom as he testifies to the sanhedrin. They won't stand it, they (like the Furies) gnash upon him with their teeth. But he forgets all. Looking up to heaven, he is not occupied with them, but with Jesus, Jesus at the right hand of God, the One from whom all power flows. That is what makes the Epistle to the Hebrews so precious — an opened heaven and Jesus always seen at the right hand.
Think what those moments must have been as they dragged him from the sanhedrin outside the city. Does he look at circumstances? Does he pray for strength? No; he is occupied with Jesus. He has one moment, just while the witnesses (who must throw the first stone) take off their clothes for greater force. He says, "Lord Jesus, receive my spirit." How like his Master! One moment yet. "And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge." No Israelite ever prayed that before. And "he sleeps." Is that all? What more do you want?
1907 376 10. — John 5:44, Rev. 2:7-29. In the first of these texts we have the hindrance to faith and hope, namely, receiving glory of each other and not seeking the glory that cometh from God only or "the only God." … There has been One on this earth Who said at the end of His journey, "I have glorified thee on the earth," … "and now, O Father, glorify thou me." God has answered this, has already glorified Him, and further (wonder of wonders!) "the glory that thou gavest me I have given them" (John 17).
There are four witnesses of the Lord's glory Peter (2 Peter 1:16-17), Stephen (Acts 7:55-56), Paul (Acts 9:4-5; Acts 26:13-16; 1 Cor. 15:8), and John (Rev. 1:13-18).
Rev. 2:7. Why did Adam eat of the tree of death — the tree of the knowledge of good and evil — but never touched the tree of life? In man's paradise the tree of life was not eaten, for man by nature cares not for that tree, but it is promised to those in God's paradise… .
Rev. 2:11. The promise to Ephesus was positive, this negative… .
Rev. 2:17. The "hidden manna" refers to the golden pot, kept before the Testimony (Ex. 16:33). The manna was wilderness food. Eating of the hidden manna bespeaks the preciousness of reviewing all that the Lord has been to us individually through the wilderness journey:
"There with what joy reviewing, Past conflicts, dangers, fears,
Thy hand our foes subduing, And drying all our tears:
Our hearts with rapture burning, The path we shall retrace,
Where now our souls are learning The wonders of Thy grace."
The white stone is the seal of God's approval on that which we have done for Him… .
Rev. 2:26-28. The politics of a Christian — reigning over the earth with Christ. The answer to all ideas of setting the world right now. Christ has to wait for His kingdom, — so must we. To try to rule the world now is to go before Him and to go without Him — a grievous dishonour to Himself. We shall reign with Him if we endure for Him.
But are not these promises to the overcomer only? The enjoyment of them should make us overcomers. Keeping Christ always before the heart, we must conquer. Why do we hear so much of men great, good, kind men? Let us cease from man and be occupied with Himself. "I will give him the morning star." Ruling with Christ may be blessed, must be interesting, but it does not attract the affections. "The morning star" is the hope of the church. When all the stars have faded, yet before the sun arises, the morning star shines out having all the heavens to itself. W. B.