THE book of the Acts of the Apostles is rather the book of the acts of St. Peter and St. Paul, the Apostle of the circumcision, and the Apostle of the Gentiles. In the events recorded in that part of it which gives us St. Peter's ministry, (that is, chapters 1-12.) I judge that we can discern such an order and meaning as prepares us for the Lord's further purposes among the Gentiles by the subsequent ministry of St. Paul.
I would thus briefly notice and interpret these events.
1.-While waiting, according to the commandment, for the promised power from on high; the disciples, under the leading of St. Peter, (constituted chief in the Jewish ministry, Luke 22:3232But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. (Luke 22:32). John 21:1616He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. (John 21:16).) commit it to the Lord to fill up the vacant bishopric of Judas. This was needful, as I shall observe more particularly by and by, that the Jewish order of twelve Apostles might stand full and complete, and that this was done with the full intelligence of the mind of God, appears further from this-that the Lord seems at once to undertake what His servants thus commit to Him, for He honors the lot, (the Jewish form of discovering the divine will in such matters, 1 Chron. 24:55Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar. (1 Chronicles 24:5). Num. 26:5555Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. (Numbers 26:55). Josh. 19:1010And the third lot came up for the children of Zebulun according to their families: and the border of their inheritance was unto Sarid: (Joshua 19:10).) and Matthias is numbered with the eleven Apostles; and the Holy Ghost in the next chap. seems to adopt Matthias in his new office by falling upon him equally with the rest without any rebuke.
2-7.-The number being thus filled up, the Holy Ghost is given according to promise; and Peter again takes the lead, and preaches the risen Jesus to the Jews. The enmity of the Jews however, sets in, and proceeds through these chapters, increasing gradually, just as it had done before against the Lord The Apostles, however, like their Lord, go on with their testimony undismayed; great grace is upon all-holy discipline keeps them pure-and with great power the Apostles give the testimony to the resurrection. But as the enmity had worked against the Lord till they crucified Him; so now does it work against the Apostles, till they run upon Stephen and stone him. And as the heavens had received the crucified One, so do the heavens open to His fellow-sufferer, and witness. And in him the Church receives a living pledge that the heavenly glory was for her as well as for her Lord, for the world had now rejected both.
VIII,-This being so, Jerusalem could no longer receive the sanction of God, for it had fully declared its sin, and for a season must be cast out of His sight. The disciples are therefore now scattered from Jerusalem, and the Jewish order is disturbed: this chapter giving us the acts of one who had not been sent forth either as from Jerusalem or by the Apostles at all. Philip goes forth-and at first preaches Christ in Samaria, and is then sent down by the Spirit " to Gaza, which is desert," to bring into the fold, a lost sheep that was still straying there, but known to God before the foundation of the world. But, immediately afterward he is borne by the Spirit to Azotus, (the place next to the desert where men and women could be found) that he might proclaim there and in all other places, the grace which says-" whosoever will, let him take of the water of life." Thus by his mission to Gaza, and then by his rapture to Azotus, Philip's ministry is made to signify the sovereignty and the universality of that grace which the Lord was to publish.
9-The channels for the life and power that is from the Son of God to flow in among the Gentiles were now fully opened; for the Jews, and the Samaritans, and the Proselytes, had been called. All was ready for the gathering of the first fruits of the Gentiles. But before this was done, and present judgment upon Israel thus publicly sealed, the Lord gives in the conversion of Saul of Tarsus, a sign of the future conversion of Israel. (see 1 Tim. 1:1616Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (1 Timothy 1:16)) A sample, no doubt it is, of that long suffering that saves every sinner. But Israel is to be made the great final witness of that long suffering, and is principally pointed at by this sign, and therefore all that accompanies this great event is a foreshewing of the things that are hereafter to mark and accompany the repentance of Israel. Saul's looking on Him whom he had pierced-his being shut up three days without sight, and neither eating nor drinking-the removal of this judgment, and his baptism, all shows us the house of David and the inhabitants of Jerusalem looking on Him whom they pierced and mourning, every family apart and their wives apart, and then proving the virtues of the cleansing fountain opened for their sin and for their uncleanness. Jerusalem will then be the signal witness of sovereign grace, as Saul now is. (Zech. 12, 13.) And in further proof of this mystical character of Saul's conversion, we may observe that he tells us himself that he obtained mercy because he did it ignorantly in unbelief; and this is the very ground of final mercy to Israel, as the Lord prayed for them-" Father forgive them for they know not what they do." (see also Acts 3:1717And now, brethren, I wot that through ignorance ye did it, as did also your rulers. (Acts 3:17).)
10, 11.—A. pledge of Israel's future conversion being thus left them, proclamation of present judgment upon them is made by the call from among the Gentiles of a people for God. This is done by the ministry of the Apostle of the circumcision; and most fitly so. For he had received the keys of the kingdom of heaven, and was also the representative of Jerusalem, who is (however faithless, and as such divorced for a while) " the mother of us all." But Peter's title to this, as representing Jerusalem, being thus allowed, we find a Church of Gentiles gathered at Antioch by other hands and Barnabas and haul rather than Peter called to the help and comfort of it.
12.-And now the Lord had only publicly to dismiss Jerusalem for a season. But as He had before pledged Israel's future conversion, so does He, as I judge, now pledge to them their future restoration. To me I confess this chapter has great beauty and meaning, presenting both the sorrows and the deliverance of the remnant in the latter day, and the full ruinous overthrow of their enemies. James is slain with the sword, as hereafter at Jerusalem the complaint will be this, " their blood have they shed like water round about Jerusalem." (Psa. 79:2, 32The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. 3Their blood have they shed like water round about Jerusalem; and there was none to bury them. (Psalm 79:2‑3).) Peter also, the hope of the circumcision, is cast into prison, the enemy thus all but prevailing against the Israel of God. But he was to go no further, for Peter is to appear to be the Lord's prisoner, rather than Herod's. He sleeps between his keepers. He lies there " a prisoner of hope." The enemy is strong and mighty, and the remnant have no relief but in God. But that is enough. They make prayer without ceasing for him, till at length this prisoner of the Lord is sent forth out of the pit, as Israel will be in the latter day. (Zech. 9:11, 1211As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. 12Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee; (Zechariah 9:11‑12).) At first he was like one that dreamed, thinking that he saw a vision; and so were his company, saying,—-" it is His angel." But so will Israel be hereafter. They will sing, " when the Lord turned again the captivity of Zion, we were like them that dream." But in the sudden joy of their heart, they will have to add, " then was our mouth filled with laughter, and our tongue with singing"—as 'Peter coming to himself now. says-" Now I know of a surety that the Lord bath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews."
All this is to me sweetly and strikingly significant. But the sign does not end here. In royal apparel Herod sits upon his throne, baying thought it well to be highly displeased, as though vengeance belonged to him. He makes an oration to the people, and they give a shout for him saying, " it is the voice of a god and not of a man." Thus he takes to himself the glory which was God's and immediately the angel of the Lord smote him, and he was eaten with worms and gave up the ghost." So will the lawless one magnify himself above all, and sit upon the mount of the congregation on the sides of the north, saying-" I will be like the most High." Ile will do " according to his will;" but he shall come to his end and none shall help him-" So let all thine enemies perish, 0 Lord; but let them that love Him be as the sun when lie goeth forth in his might."
Thus is final mercy pledged to Israel. Under these signs of their conversion and restoration, and of the overthrow of their enemies, they are now left prisoners of hope. The Lord Himself gives them a sign, and then hides His face from them, goes His way for awhile, and leaves His sanctuary. All this prepares us for a ministry beyond the bounds of Israel; and accordingly in the opening of the next chapter, we find the word sent forth to the Gentiles, Jerusalem as the Source of grace and ministry forgotten, and the name of Jew and Gentile left without distinction.
Such I judge to be the course and meaning of the events that occurred during the ministry of the circumcision under the hand of St. Peter, as we have them recorded in these chapters. But what, I ask was the nature of the ministry itself? What were the hopes that it spoke of to Israel, and what was the call that it made upon Israel?-We shall find, in answer to these inquiries, that the Apostles spoke of the proper national hopes of Israel, calling on them to repent in order that they might attain them, and be blest in the earth. They declare Israel's sin in crucifying the prince of life; God's acceptance of this crucified One, and upon repentance, the remission of Israel's sins and the fulfilling of Israel's hopes.
Thus in Peter's sermon in the 2nd chapter, his testimony to Israel was this-that the resurrection secured the promises made to David's throne, that the ascension was the source of the given Spirit, that Jesus was to alp:de in the ascended place till His enemies were made His footstool; and upon all this He calls on Israel to repent. But he says nothing about the Church ascending after her head and her consequent heavenly glory.-So in the 3rd chapter (after he and John had recognized God's house at Jerusalem,) in his preaching, he calls on Israel to repent in order that the times of refreshing might come from the presence of the Lord, when Jesus should return to them, and all things promised by Moses and the prophets be accomplished. But all this in like manner was a testimony to the hopes of Israel and the earth, and not a testimony to the heavenly glory. It was a publication of the acts and promises of the God of Abraham, Isaac, and Jacob, to the children of the prophets and the children of the covenant. And so in the 5th chapter we have this-" Him hath God exalted with His right hand to be a prince and a Savior, for to give repentance to Israel and forgiveness of sins,"-words very strongly marking the value which the Spirit in St. Peter gave to the resurrection of the Lord, applying it merely to Israel as God's nation.
And as the proper fruit of this preaching and of these hopes, we find the conduct and practice of the saints to have been this -they present beautiful order and grace in the way of settling their earthly possessions-they get favor with all the people, as Jesus had in His infancy at Nazareth-they continue daily in the temple, as though they knew not how soon the Lord might return to it-and they heal all disease among the people, as the Lord had done when He walked through the cities and villages of Judea. But beyond all this, perfect as it was in its season, there was something still. The Church had still to take with Jesus Jeer earth rejected and earth rejecting character. Citizenship in heaven, death as to the earth and life hid with Christ in God, a looking forth towards the things within the vail after the glorious forerunner, were great and new things still to be brought out of the treasury. Neither St. Peter's, testimony nor the Church's conduct, were such as exhibited them. The glory within the vail first looks through, when Stephen's face shines as the face of an angel: And this was beautiful in its season also; for Stephen was soon to be made the first witness of the heavenly calling. Martyrdom was the needed ground of the full manifestation of this calling. The Apostles might have suffered shame, and stripes, and imprisonment, but there was still space for repentance to Israel, as there had been during the Lord's ministry, (though He in like manner suffered shame and rejection) till. His last visit to Jerusalem. The cross however had closed the earth upon the Lord, and so did the martyrdom of Stephen close it now upon the Church, and awful separation for a while was made between all who are the Lord's and this present evil world.
Thus till this death of a saint after the resurrection, the time had not come for the bringing out of this new thing, (the heavenly calling of the Church) from the treasury of the divine counsels. Types, and the other intimations of it had been from the beginning. Our Lord had given the vision of it on the holy mount, but it was dimness in the eyes even of the Apostles. He hinted at " the heavenly things" which the Son of man alone could speak of, (John 3) but they were not perceived.-" The little while" of his abiding with the Father, was as strange to the disciples as to the Jews. His ministry of these things was to them proverbs. (John 16:2525These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. (John 16:25).) And so even the ascension of the Lord was not of itself adequate ground for the manifesting of that glory. For it was needed to the Lord's forming the Jewish Church for godly citizenship on the earth, the Holy Ghost being received through the ascension, "for the rebellious," that is-for Israel, " that the Lord God might dwell among them-dwell among them here. But on the martyrdom of a believer in the Lord thus risen and ascended, the time had fully come for the manifesting of the heavenly calling, for the showing out of this mystery, that Christ was to have a body which was to share with Him in the glory on high into which He had Himself ascended, whose citizenship was not to be in Jerusalem, but in heaven,
" In the regeneration," as the Lord speaks, that is-in the coming kingdom of the Son of man, there will be again a Church that will find her proper place on earth, the Israel of God. And then the twelve Apostles will be manifested in connection with the twelve tribes and the saints with the world. (see Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28). 1 Cor. 6:2, 32Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? (1 Corinthians 6:2‑3).) All this will be the glory and joy of that happy time, and most beautiful and perfect in its season. The Son of' man seated on His throne of glory-the Apostles judging the twelve tribes-and the saints, the world. The servants will then share in the kingdom of their Lord, having authority with Him and under Him over the cities of His dominion. But this time is now delayed, for the earth has refused it. Israel has cast the heir of the vineyard out, and killed them that were sent to them. (1 Thess. 2:1616Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:16).) Another testimony was therefore now to go forth, a testimony to the loss of Israel's and the earth's hopes for the present, and to the call of an elect people out of earth into heaven. And Saul the persecuter, that is-Paul the Apostle was made the special bearer of it.
And how rich was the grace displayed by the Lord in choosing Saul to be the vessel of this heavenly treasure! At this very time he was in full enmity against God and His anointed. At His feet the witnesses whose hands had been first upon Stephen, laid down their clothes. But this is the man that is to be made God's chosen vessel; and such is the way of the Lord in abounding mercy. Before this, man's fullest enmity had been met by God's fullest love; for the cross was at the same moment the witness of both, as the person of Saul now is. The soldier's spear, as one has observed, drew forth the blood and water-sin has drawn forth grace. And now, as we may say, Saul's journey to Damascus, was tire spear making its way a second time into the side of Christ, for he was now going with commission and slaughter against the flock of God. But it was on this journey that the light from heaven arrested him. The blood of Jesus thus, again met the soldier's cruel spear, and Saul is a pattern of all long suffering.
The sovereign grace that saves the Church was thus displayed in Saul. But the heavenly glory that is reserved for the Church, was also displayed to him, for he sees Jesus in it. And by these things his future ministry is formed.
And here I may observe in connection with this, that at the times of calling out new ministries, there have commonly been characteristic exhibitions of Christ. Thus-when Moses was called forth at Horeb, he saw a burning, but yet unconsumed bush, out of the midst of which Jehovah wake to him. And the ministry which he then received was according to this vision, to go and deliver Israel from the affliction of Egypt, in the midst of which God had been with them, preserving them in spite of it all. When he and the people afterward stood under Sinai, the mountain was altogether in a smoke, so that even Moses himself exceedingly feared and quaked. But all this was so, because there was about to proceed from it, that law which poor fallen man can never answer, and which therefore is but the ministry of death and condemnation to him, though he be such an one as Moses himself. When Moses afterward drew towards God, standing between Him and the people, he receives (in accordance with the mediate place which he thus occupied,) his commission to deliver as the national mediator, the laws and ordinances of the king.-But when in the last place, he goes up to the top of the hill, far beyond both the region of horrible fire and the mediate place which he occupied as the mediator of the nation, and where all was calm and the presence of the Lord around him, he receives the tokens of' grace, the types of Christ, the savior and priest, and is from thence made to minister to Israel, " the shadows of good things to come." In all these we see much that was expressive of the ministry about to be appointed.
So afterward, though in a more limited way. Then Joshua was about to receive a commission to compass Jericho with men of war, the Lord appears to him as a man of war with a sword drawn in His hand.-When Isaiah was called to go forth as the prophet of judgment against Israel, the Lord was seen in His temple in such terrible majesty, that the very posts of the door moved at His voice, and the house was filled with smoke. (Isa. 6) When our Lord stood in the land of Israel the minister of the circumcision, according to this place and character, He appoints twelve to go forth to the lost sheep of the house of Israel. But after the resurrection when He stood on the earth in a larger character, all power in heaven and earth being then His; He commission His Apostles accordingly,-" Go ye into all the world and preach the gospel to every creature. And so now. Ascended into heaven and having there received the Church to Himself, He appears to Saul from that glory; and in him appoints a ministry formed upon the principle of this manifestation. Heaven was the birthplace of Paul's Apostleship; and according to this, he was sent forth to gather out and raise up a people from earth to heaven.
Thus from the place from whence his call into office came, we at the beginning might be prepared for something new and heavenly. But his Apostleship was out of due time as well as out of due place. (1 Cor. 15:88And last of all he was seen of me also, as of one born out of due time. (1 Corinthians 15:8).) It not only did not come from Jerusalem, but it arose after the Apostleship there had been perfected: Judas' forfeited bishopric had been filled up by Matthias, and thus the body of twelve as ordered by the Lord at the beginning was again complete; and Paul's Apostleship is thus a thing born " out of due time."
But though in this respect, " out of due time," yet not so in every respect. The times and seasons which the Lord has taken for the unfolding of His counsels, are doubtless all due and rightly ordered and having " the mind of Christ" (the present inheritance, through grace, of every spiritual man) we may seek to know this, remembering first of all, whose counsels we are searching into, and how it becomes us to walk before Him with unshod feet. May Ile keep us, brethren, thus treading His courts; and may the haste of enquirers, never take us out of the place and attitude of worshippers. Let us remember that it is in his temple we must inquire. (Psa. 27:44One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. (Psalm 27:4).)
As, then, to these times and seasons, I observe that our Lord marks successive stages in the divine procedure with Israel, when He says, " the law and the prophets prophesied until. John." Here He notices three ministries, the law, the prophets, and John: But these extended only down to our Lord's own ministry, and therefore now in the further progress of the divine counsels we can to these add others.
The Law.-This dispensation put Israel under a covenant which exacted obedience as the condition upon which they were to continue in the land, and in the blessings which Jehovah had given them. But we know that they broke it.
The Prophets.-After offense and trespass had come in prophets were raised up (among other services,) to warn and encourage Israel to return to Him, from whom they and their fathers had revolted, that they might recover their place, and blessing under the covenant. But Israel, we know, refused their words, stoning some and killing some.
John.-The baptist is then raised up not as one of the prophets merely to call Israel back to the old covenant, and to the obedience which it required, but to be the herald of a kingdom that was then at the doors, the forerunner of One who was coming with the sure blessing of His own presence. He summoned the people to be ill readiness for Messiah. But John they beheaded.
The Lord.-Thus introduced by John to Israel; the Lord accordingly comes forth, and offers the kingdom in His own person to them, and Israel is summoned to own it and worship Him. But we know that the heir of the vineyard was cast out by the husbandmen. "His own received Him not." The builders disallowed the stone. They crucified the prince of life; but God raised Him from the dead, and seated Him at His own right hand in the heavenly places.
The Twelve Apostles.-They had companied with our Lord all the time that He had gone in and out among them, from the baptism of John to the day that He was taken up from them, and they were now called forth (being endued with the Holy Ghost,) to be witnesses to Israel of the resurrection. And these witnesses tell Israel that the times of refreshing, the times of accomplishing all promised good to them, waited only for their repentance; for that Jesus was now exalted to be a prince and Savior to them. And now the final trial of Israel was come. What could be done more than had now been done? Trespass against the Son of man had been forgiven, at least the way of escape from the judgment which it called for had now been thrown open to Israel by the testimony of the Holy Ghost in the Apostles; but what could provide relief if this testimony were now despised? (see Matt. 12:3232And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. (Matthew 12:32).) But the Holy Ghost is resisted, the testimony of the twelve is despised by the martyrdom of Stephen, and the Lord's dealings with Israel and the earth are therefore necessarily closed for a season.
St. Paul.-The Apostle of the Gentiles then comes forth, fraught with further treasures of divine wisdom, revealing purposes that had been till now (while God was dealing with Israel and the earth) hid in God. He comes forth with this testimony-that Christ and 'the Church were one-that heaven was their common inheritance: and the gospel committed to him, was the gospel, as he expresses it, of " Christ in us the hope of glory." This gospel he had now to preach among the Gentiles. (Gal. 1:1616To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: (Galatians 1:16). Col. 1:2828Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: (Colossians 1:28).)
We are thus enabled to see the dullness of the times in which the mysteries of God have been revealed. It must be so we know, for God is God. But through His abounding towards in all wisdom and prudence, He gives us grace to see something of this that we may adore Him, and love Him, and long for the day when we shall see face to face, and know as we are known. For all these His ways are beautiful in their season. Israel was the favored earthly people, and it was due to them to try whether or not the fountain would be opened in Jerusalem, from whence to water the earth. But this debt of Israel had now been paid by the ministry of the Lord, closed in by that of the twelve"; and Stephen's speech in the 7th of Acts, is God's conviction of Israel's rejection of all the ways which His love had taken with them. They had silenced, as he there charges them, the early voice of God in Joseph-they had refused Moses the deliverer-7-they had persecuted the prophets-slain John, and others who bad showed before of the coming of the Just One-been the betrayers and murderers of that Just One Himself-and finally, were then in His person resisting, to the end resisting, as they had ever done, the Holy Ghost. The Lord therefore had only to forsake His sanctuary, and with it the earth, and the martyr sees the Lord in heaven under such a form as gives clear notice that the saints were now to have their citizenship in heaven, and their home in the glory there, and not on the earth.
This martyrdom of Stephen was thus a crisis or time of judgment, and the final one with Israel and a new witness to God is therefore called out. There had been already such times in the history of Israel. Shiloh had been the scene of the first crisis. The ark that was there was taken into the enemy's land-the priest and his sons died ingloriously; Ichabod was the character of the system then, and Samuel was called out as Jehovah's new witness,-the help of Israel-the raiser of the stone Ebenezer.
Jerusalem was afterward the scene of another crisis. The house of David had filled up its sin; the king-, and the people with all their treasures were taken down to Babylon, and tile city laid in heaps; and Jesus (for the interval as to this purpose need not be estimated,) is called forth God's new witness-the sure mercy and hope of Israel. But He was refused, and in judgment turned His back upon Jerusalem, saying -"behold your house is left unto you desolate." That was a season of judgment also, judgment of Israel for the rejection of the Son of man; and another witness is then called out-the twelve Apostles, who testify, as I have been observing, in the Holy Ghost to the resurrection of the rejected Lord, and that repentance and remission of sins were pro-vided in Him for Israel. Bat they also are rejected and cast out. Then comes the final crisis.-Stephen is their representative, and be convicts Israel of full resistance of the Holy Ghost, and then a new and heavenly witness is called forth. Such witness is the Church, and of the Church, and of the Church's special calling and glory, Paul is made in an eminent sense the minister.
" It pleased God to reveal His Son in me," says he. This is the ground of the Church's special dignity, and the gospel which Paul preached. It was not the gospel of Messiah, the hope of Israel, nor the gospel of the once crucified One, now exalted " to be a prince and a Savior, to give repentance to Israel, and re-mission of sins;" but it was the gospel of the Son of God revealed in Him. The Son had been revealed to the disciples by the Father before; (Matt. 16:1717And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (Matthew 16:17).) but now He is revealed in Paul. He had the Spirit of adoption. The Holy Ghost in him was the Spirit of the Son; and anointed with this oil of gladness, he had to go forth and spread the savor of it every where. And upon the Son thus revealed within, hangs everything that is peculiar, as I have observed, to the calling,. and glory of the Church. Thus we read -" the Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs, heirs of God and joint-heirs with Christ: if so be that we suffer with Him, that we may be also glorified together." (Rom. 8:16, 1716The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:16‑17).) And again, we read, that we are predestinated to the adoption of children by Jesus Christ," that is-as St. Paul here speaks of himself, to have the Son revealed in us. And this being the predestinated condition of the Church, there comes forth, as in the train of this, all the Church's holy prerogatives-acceptance in the beloved, with forgiveness of sins through His blood-entrance into the treasures of wisdom and knowledge, so as to have made known to us the mystery of the will of God-future inheritance in and with Him in whom all things in heaven and earth are to be gathered.-and the present seal and earnest of this inheritance in the Holy Ghost. This bright roll of privileges is inscribed by the Apostle, thus—"spiritual blessings in the heavenlies;" and so they are; blessings through the Spirit flowing from and linking us with Him who is the Lord in the heavens. (Eph. 1:44According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4).-12.)
All this follows upon the Son being revealed in us, by which the Church puts on Christ, so as to be one with Him in every stage of His wondrous way; dead, quickened, raised, and seated in heaven in Him. (Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6).) And of this mystery Paul was especially the steward. The Lord had hinted at it in the parable of the vine and the branches, He had spoken of it as that which the presence of the Comforter was to effect, saying,-" at that day ye shall know that I am in my Father, and ye to me, and I in you." He spoke of it also to His disciples through Mary Magdalene after the resurrection, saying,-" I ascend unto my Father and your Father, unto my God and your God," thus telling them that they were to be one with Him in love and joy before the throne, all through this present dispensation. But this mystery did not fully come forth till St. Paul is sent to declare it. It is a calling of exceeding riches of grace, but nothing less could meet the mind of God towards His elect, for He that sanctifieth and they who are sanctified were to be all of one. (Heb. 2:1111For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, (Hebrews 2:11).) Thus stood the covenant of love before the world was. A mediator such as Moses, whose best service was to keep Jehovah and the people asunder, (see Deut. 5:55(I stood between the Lord and you at that time, to show you the word of the Lord: for ye were afraid by reason of the fire, and went not up into the mount;) saying, (Deuteronomy 5:5).) could not answer the purpose of this marvelous love of our God; but in the Son the elect are accepted; and while His work and merit are all their title to anything, they have everything by their oneness with the mediator Himself. (John 17:2626And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. (John 17:26).) Nothing less than this could fulfill the desire of our heavenly Father's heart towards us! The partition wall whether between God and sinners, or between Jew and Gentile, is broken down; and we sinners stand together on its ruins, triumphing over them in Christ; our heavenly Father rejoicing over them also. This is the marvelous workmanship of the love of God, and the forming and completing of this union of Christ and the Church, is the husbandry which God it now tending. He is not, as once He was, caring for a land of wheat, and oil, and pomegranates, that His people might eat without scarceness of the increase of the field; (Deut. 11:1212A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. (Deuteronomy 11:12).) but He is the husbandman of the vine and the branches. He is training the Church in union with the Son of His love, till all come into the knowledge of Him to a perfect man. It is this union which makes us of the same family with the Lord Jesus, and entitles us to hear of Him as " the first born." (Rom. 8:2929For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29).) It is this union which gives us the same glory with the Lord Jesus, and entitles us to look after Him as " the forerunner." (Heb. 6:2020Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6:20).) It is this which gives character to that life which we now have, and to that glory in which we shall be manifested when He who is our life shall appear.
Our life and glory are thus both of a new character.
The life is a new life. The man in Christ is a new creature, he is a dead and risen man. His powers and affections have acquired a new character. His intelligence is spiritual under. standing, or " the mind of Christ." His love is " love in the Spirit." The power in Him is "glorious power," the person of Christ's resurrection. And so he knows no man after the flesh, but all things are become new to him. It is not enough that human affections or natural tastes would sanction anything, for being after the Spirit, he minds the things of the Spirit. He serves in newness of spirit, and the name of the Lord Jesus is the sanction of what he does either in word or deed. He has been translated into the kingdom of God's dear Son, and there he walks, going forth in assurance and liberty to do service from morning till evening, living by faith on Him who loved him and gave Himself for him.
The glory is also a new glory. It is something above all that was seen in previous ages. Excellent things have been spoken of Adam and of Israel; but not equal to what is told us of the Church. Christ• is to present the Church to Himself, as God presented Eve to Adam, to be the companion of His dominion and glory. The saints are to be conformed to the image of the Son. It is " the joy of the Lord" that is prepared for the saints, a share with Christ in the authority of the kingdom, in that which He has received from the Father. They are not so much brought into the glory as made glorious themselves-as we read, "the glory that shall be revealed ire us;" and again, " glorified together," that is, together with Christ;" " fashioned like unto His glorious body." The place of the Son is the scene of their glory. They are not to stand on the footstool, but to sit on the throne. Israel may have the blessings of the earth, but the Church is to know the upper or heavenly glory.
And it is life and glory that makes us what we are. The life makes us sons; the glory makes us heirs; and our sonship and inheritance are everything. And it was the gospel of this life and glory that St. Paul was specially called out to minister, Peter and the others forwarded it: we know, but Paid was the distinguished steward of it. And Peter and the others did not forward this gospel as being the twelve at Jerusalem. As the twelve they had borne their testimony to Israel and been rejected like their Lord, and now had become witnesses to the heavenly calling of the Church. The vision which instructed Peter in the fact that God had sanctified the Gentiles, might also have told him that God had made heaven and not earth, the place of their calling and the scene of their hopes. The vessel with its con, tents was let down from heaven and then taken up again into heaven. This was, by a symbol, a revelation of the mystery hid—from ages. It denoted that the Church had been of old written in heaven and hid there with God, but now for a little season was manifested here, and in the end was be to hid in heaven again, having her glory and inheritance there. This was signified by the descending and ascending sheet, and such, I judge, is the character of the mystery hid from ages and generations. And ac cording to this, Peter under the Holy Ghost speaks to the saints of their inheritance, " reserved in heaven," and exhorts them to wait with girded loins as strangers and pilgrims on the earth. tie presents the Church as having consciously come to the end of all things here, and looking, like Israel in the night of the passover, towards Canaan, having done with this Egypt-world."
But Paul was apprehended in a special manner for this ministry. A dispensation of the gospel was committed to him, and woe to him if he did not preach it. (1 Cor. 9:16, 1716For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. (1 Corinthians 9:16‑17).) Though as he speaks, it were even against his will, yet he must preach it. The Son was revealed in hi a, for this very purpose that he might preach Him among the heathen. (Gal. 1:1616To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: (Galatians 1:16).) For when the Lord converted his soul, he sent him out with this gospel, " Rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these timings which thou hast seen, and of those things in the which I will appear unto thee."
I do indeed judge that it is very profitable to the saints that they discern rightly that St. Paul's ministry was thus one stage in the divine process of telling out the purposes of God. That he holds a distinguished place in the Church, the feeling of every saint will at once and without effort bear witness; for there is no name more kept in the recollections of the saints than that of our Apostle, save the name of Him who in the hearts of His people has no fellow.
And his office being thus from heaven, he refuses to confer with flesh and blood-refuses to go up to Jerusalem to them that were Apostles before him. He was not to get himself sanctioned there or by them. Before this, the twelve at Jerusalem had all authority. But the Apostles at Jerusalem are nothing- to Paul or his ministry. They had not cast the lot over him, nor are they now to send him fin-tit; but it is the Holy Ghost who says,—-" separate me Barnabas and Saul for the work whereunto I have called them." And having thus received grace and Apostleship from the Lord, in the glory, and being now sent forth by the Holy Ghost, in full consistency with all this, he and Barnabas receive recommendation to the grace of God, from the unconsecrated bands of some unnamed brethren at Antioch. All this was a grievous breach upon that order that was to establish the earth in righteousness, beginning at Jerusalem
And not only was Paul's Apostleship and mission thus independent of Jerusalem and of the twelve; but the gospel which he preached, (the nature of which we have before considered) he did not learn either there or from them. He received it not from man, neither was he taught it, but by the revelation of Jesus Christ. He goes up, most truly, from Antioch, with Barnabas, to Jerusalem, to confer with the Apostles about circumcision; but before he does so, Ile withstood some though they had come from James, and rebuked Peter before them all. And these things were ordered in the provident wisdom of the Spirit; just as our Lord's rebukes of Elis mother; the Spirit of God foreseeing the boasts in the flesh which would arise from both these sources, from Mary and from Peter; and thus has given the wayfaring man these tokens of His heavenward path. He circulates the decree upon the question of circumcision, for present peace. But when counseling the Gen-tile Churches afterward§ on one of the subjects which this decree determines, viz-eating meats offered to idols; he does so on the ground merely of brotherly love. He never refers to this decree. (1 Cor. 8) He was taught his gospel entirely by revelation, (Gal. 1:1212For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (Galatians 1:12).) for at his conversion it had been so promised to him. (Acts 26:1616But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; (Acts 26:16).) And accordingly it was from the Lord Himself that he received his knowledge of the death, burial, resurrection; (1 Cor. 15:33For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3).) and his knowledge also of the last supper and its meaning; (1 Cor. 11:2323For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: (1 Corinthians 11:23).) though these things lay within the common acquaintance of those who had companied with the Lord, and he might have received them from them. But no, he must be taught them all by revelation. The Lord appeared to him in those things of which he was to be a minister and witness. The Lord was jealous that Paul should not confer with flesh and blood, should not be a debtor to any but to Himself for his gospel. For as the dispensation was to allow of no confidence in the flesh, neither was Paul's Apostleship. All that might have been gain in the flesh was to be counted loss. Confidence with those who had seen and heard, eaten arid drunk with Jesus might have been gain, but all this was set aside. Paul would thankfully be refreshed in spirit by the mutual faith of himself and the humblest disciple. Nay, he would have such acknowledged; all such in whose belly the Spirit had opened the river of God for the refreshing of the saints. (Rom. 1:1212That is, that I may be comforted together with you by the mutual faith both of you and me. (Romans 1:12). 1 Cor. 16:1818For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:18).) But he could accept no man's person. The previous pillars of the Church could not be used to support his ministry. The Jewish order was gone. Of old, Jehovah, we know, had respect to that order. It was according to the number of the children of Israel; that at the first he divided the nations. (Deut. 32:88When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. (Deuteronomy 32:8).) Afterward he distributed the land of Canaan according to this number, also, that is—among the twelve tribes. (Joshua 19.) So David in his clay, under the guiding of Jehovah, had respect to the same number, when he settled the ministries of the temple and the officers of the palace at Jerusalem. (1 Chron. 23-27.) And in like manner the Lord providing for the healing and teaching of Israel, appointed twelve Apostles, still having respect to the Jewish order. And this order of twelve Apostles was preserved, as Vg e have seen, under the hand of Peter afterward, for he was the guardian of the Jewish order, and pastor of the Jewish Church. But Paul's Apostleship is at once an invasion upon all this. It has no respect whatever to Jewish earthly or fleshly order. It interferes with it. It is a writing under the hand of the Spirit of God for the revoking of that order. And this was, as Was natural, a great trial to the Jewish christians. They could not easily understand this undue Apostleship, and we find that be was considerate of them under this trial. And indeed those who stand with him in the assertion of the sovereignty of the Spirit, and in the rejection of all fleshly authority; should with him likewise be considerate of the difficulties which many now experience from the Jewish feelings and rules of judgment, in which they have been educated.. But still Paul was an Apostle, let them hear or let them forbear.
And not only was it a trial to Jewish believers, but there were found evil men moved of Satan, who made their use of this state of things. We find it to have been so at Corinth. In Galatia it was not this. In his epistle to the Churches there, he does not speak of his Apostleship, because it had been slandered among them; but because it was the divine sanction of that gospel which he had preached, but from which they had departed. But at Corinth his Apostleship had been questioned, and by what witnesses would be have it approved? why by his pureness, his knowledge, his armor of righteousness. (2 Cor. 7) How does he seek to be received? why because he had corrupted no man, he had defrauded no man. (2 Cor. 7) How does he vindicate and establish his ministry? read his proofs in such words as these—-
Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord? if I am not an Apostle unto others, yet doubtless I am to you, for the seal of mine Apostleship are ye in the Lord:" and again -" for though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel." Does he not by all this commit the proof of' his Apostleship to the manifest presence of the Spirit with him? His children in the faith, were the seal of his office; (1 Cor. 9:22If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. (1 Corinthians 9:2).) the epistle that ought to commend it to the acceptance of all men. The signs of an Apostle had been wrought by him. (2 Cor. 12:1212Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. (2 Corinthians 12:12).) And must it not have been so? What office or ministry could now be warranted without the presence and exercise of the gifts received for men? Could the purpose of the ascension be evaded or annulled? Could fleshly authority and order be allowed in despite of the revelation now given, that the ascended Head was the dispenser and Lord of all those ministries that were for '" the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ?" When the Lord ascended, on His way up, He was a conqueror in triumph, leading captivity captive. But when He reached His heavenly seat, He became a crowned priest, and sent down coronation gifts to His Church, by the ministry of which He is either forming or strengthening the union between Himself and the members here, and their union among themselves. Then ministries thus act like the joints and bands in the human body; and all other ministries the Apostle sets aside as " rudiments of the world," fitted to those who are alive in the world, but most unsuited to those who are dead and risen with Christ, as the Church is. (see Eph. 4:1616From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16). Col. 2:19 -2319And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21(Touch not; taste not; handle not; 22Which all are to perish with the using;) after the commandments and doctrines of men? 23Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh. (Colossians 2:19‑23).)
We are therefore not true to the ascension of our Head, if we do not look for His ascension-gifts in those who minister in His name. They constitute the hand writing of the Lord in the Church's genealogies. The Jews were careful to put from the priesthood those whose genealogy could not be proved. They refused to register them. (Ezra 2:6262These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. (Ezra 2:62). Neh. 7:6363And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name. (Nehemiah 7:63).) And this too in a day when all was feebleness in Israel. No cloudy pillar had led them on their way home from Babylon-no arm of the Lord had gloriously made a passage for them through the deserts-no rain of angel's foot! from heaven, nor ark of the covenant was with them. All this and more than this was gone. But did they plead their feebleness and do nothing? Zerubbabel, Ezra, and Nehemiah, do what they can. They cannot recover everything, but they do what they can and among other services, they read the genealogies, and do not allow the holy things to be eaten by unproved claimants of the priesthood. And ours, dear brethren, is a day of feebleness like theirs. Much of the former strength and beauty is gone, and we cannot recover everything. But it is not therefore to be a day of allowed evil, nor are we in the spirit of slumber to fold the arms, and say,-" there is no hope." We should do what we could, and among other services, we can study the genealogies; when any one seeks their register, and thus they run -" A bishop must be blameless, the husband of one wife; vigilant, sober, of good behavior, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre." (1 Tim. 3)
Thus run the genealogies of the bishops of the flock of God; thus has the Spirit of the ascended head of the Church written in His word. The time for glorying only in the Lord, and in that authority, arid in that only which had been formed by the Holy Ghost had now fully come, and therefore the fact that the Lord had given Paul authority in the Church, was shown by witnesses to the presence of the Spirit with him. The signs of an Apostle were wrought by him. His authority stood approved by this, that he could "do nothing against the truth, but for the truth;" and because the power used by him was used " to edification and not to destruction." (2 Cor. 13:5-105Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6But I trust that ye shall know that we are not reprobates. 7Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8For we can do nothing against the truth, but for the truth. 9For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction. (2 Corinthians 13:5‑10).) He claims no authority save what was thus verified by the presence of the Spirit with him, and used by him for the furtherance of the truth and the profit of the Church. For the Holy Ghost had been publicly avouched to be sovereign in the Church, as the Son had been proclaimed head Iv the Church. The gifts of the Spirit may be among, us in various measures of strength; but the Holy Ghost in us is the title of all present worship and service. Whatever worship is now to be had in the temples of God, it is to be in the Spirit, for " we are. the circumcision which worship God in the Spirit;" and the Apostle speaking of worship; says-" no man can say that Jesus is the Lord, (that is, no man can call Jesus, Lord, or say, "Lord Jesus,") but by the Holy Ghost." (1 Cor. 12:22Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. (1 Corinthians 12:2)) So whatever service is now to be rendered in the Church is with this limitation, "according to the ability which God giveth;" it is by this rule, " the manifestation of the Spirit." Paul might lay hands on Timothy, and Titus might appoint elders; but the presence of the Spirit was in measure according to the authority and service.. Timothy was left in Ephesus; but the charge entrusted to him there, was according to the gifts bestowed upon him. (1 Tim. 1:18; 4:1418This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; (1 Timothy 1:18)
14Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14); 2 Tim. 1:66Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. (2 Timothy 1:6)) To assume any ministry beyond this measure, is to think of ourselves more highly than we ought to think. (Rom. 12:33For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:3).) And as every individual saint has title through the indwelling spirit to " prove all things.;" (with this condition doubtless, that he " hold fast that which is good,") so the congregations of the saints, or the temples of God, as spiritual, are to judge also; (1 Cor. 14:2929Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29)) and if the resources of the flesh, the name, the human advantages, or earthly distinctions of men be gloried in and trusted, the temple is defiled, And the temple of God at Corinth, was thus defiled. (1 Cor. 3:16-2316Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 18Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20And again, The Lord knoweth the thoughts of the wise, that they are vain. 21Therefore let no man glory in men. For all things are yours; 22Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23And ye are Christ's; and Christ is God's. (1 Corinthians 3:16‑23).) Some had rested in Paul, some in Cephas, some in Apollos. But this was carnal. This was walking as men, and not in the presence and sufficiency of the Spirit whose temple they were. They became untrue to the Spirit who dwelt in them.
And here let me say, that it is not so much right to minister which the New Testament speaks of, as obligation. If any man have the gift, he is debtor to exercise it, and to wait on his ministry. The habit of looking on ministry as a right, rather than as an obligation has given the Church its worldly aspect. The "great house" has forgotten that service on earth is glory. But our Apostle did not forget it, and he never affected anything that might have its influence in the world, upon the world's principles. He was one whom the world would pass by. He labored with his own hands, followed his trade, and made tents, just at the time when in the authority of the Spirit he shook his raiment upon the unbelieving Jews. He was among the meanest of his company (mean in the world's judgment) gathering sticks for the fire, when in the power of Christ lie shook the viper from his hand. Beloved! this is unlike all that which corrupted Christendom has sanctioned in her ministers as their due and suitable dignities! But Paul was in his own esteem, (and would have others esteem him by that rule also) just what the Lord had made him. He would not dare to speak of any of those things which Christ had not wrought by him. (Rom. 15:1818For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, (Romans 15:18).) He measured himself only by that line which the Lord had distributed to hint. (2 Cor. 10) What folly does he count all boasting in the flesh. He was compelled for a little moment thus •to be a fool before the Church at Corinth, but with what zeal, with what revenge, with what clearing' of himself does he leave off this "folly" as he calls it? (2 Cor. 11.) Would that the same mind were in us all, the same zeal for the Lord, the same revenge upon the flesh which is fit, like the offal of a sacrifice, only for the burning outside the camp.
To me, brethren, I confess, these principles are very clear from the New Testament. The Lord knows that naturally, I would rather have all continued and settled in the flesh, that we might the more securely hold on our quiet and even way. But I pray for more faith, for more living and powerful apprehension. Of this truth, that the earth and its inhabitants are to be dissolved, and that Christ alone is to bear up its pillars. We need the faith that would root us out of that earth in which the Cross of the Son of God was once planted, and in which the course of this world, continuing the same as it then was, has fixed that cross only more firmly. We want that faith that would call us to arise and depart from it, and to go forth and meet the bridegroom.
But I would now hasten to a close, having extended my paper further then I would have chosen, and take a few short notices of our Apostle in his person, ministry and conduct; for in these he will be found to illustrate many features of the dispensation, as his Apostleship was the general sign of it.
In his person we see much of the dispensation reflected. He could call himself the chief of sinners, when he would magnify the grace of the dispensation, and show that it could reach over all the aboundings of sin. But he could also call himself blameless as touching the righteousness which is in the law, when he would make known the character of the righteousness of the dispensation, and show how it sets aside all other as loss and dung. (1 Tim. 1:11Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; (1 Timothy 1:1).5. Phil. 3:88Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, (Philippians 3:8).) These things are wondrous and yet perfect. Saul of Tarsus is taken up by the Spirit, in order to present in him the grace and the righteousness that are now brought to us Strange that we should find the first place in the first rank of sinners occupied by him who was thus touching the law blameless. But so it was. A fair, bright, and full sample of the workmanship of the dispensation is given to us in him who was made the representative minister of it. The grace of God and the righteousness of God are displayed in his person.
So in his person we see the "thorn in flesh." And let this particularly be what it may, it was in the judgment of the world, a blot. The comeliness that the world could estimate, was tarnished by this. In the Spirit he had wondrous revelations, and the secret of God was blessedly with him; but before men there was a stain upon him. But all this is in character with the dispensation. The saints exalted in Christ, before men are to be humbled. The world is not to know them. The dispensation admits of no confidence in the flesh. In it God has set the flesh aside as profitless. The right eye is gone, and the right hand is gone, things after the external appearance are not to be looked after, there is to be no measuring or comparing of things by any such rule. And according to this, Paul had a temptation in the flesh. There was put upon him something that tempted the scorn of men. As when Jacob became Israel, he halted across the plain of Peniel. The flesh was marred, when before God he got a new and honorable name. But the shrinking of his thigh was in the same love as his victory over the divine stranger. And so the thorn in Paul's flesh, was in the same love as his rapture into paradise. Hezekiah in the day when he was exalted, had been left alone, that God might prove him. (2 Chron. 32:3131Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart. (2 Chronicles 32:31).) But the Lord was gracious to Paul, and would not leave him alone, but put a thorn in his flesh. And if he had stood in the full intelligence of the Spirit, he would not have prayed for its removal; for he had soon to recall his prayer, and to glory rather in his infirmities. Thus there is none perfect, dear brethren, but the master Himself. Favored and honored as Paul and others may have been, there is none perfect but the Lord. This is comfort to our souls. God rests well pleased in Him forever, but in Him only. He never had a desire to recall, never a prayer to summon back from the Father's ear.-" He was heard." But Paul had to learn that he had mistaken the rule of blessing and of glory; he had to learn, as every saint has, that when he was weak, then he was strong. And thus with the thorn in his flesh, but the power of Christ testing on him, he shows forth the saints in this dispensation.
In his ministry, we see something of the dispensation also. " The foolishness of God" and " the weakness of God," (that is the testimony to Christ crucified which the world judges " mean and slight") were now dispensed, and according to this was Paul's ministry. It was weak ant foolish in the judgment of the Greeks of this world. He came not with excellency of speech or of wisdom. His preaching was not with enticing words, but he was among the saints in weakness, and in fear, and in much trembling. (1 Cor. 2)
But further extended as his preaching was over the world, it set forth the comprehensiveness of the grace of God in this dispensation. In principle the sound of this grace was to go to the ends of the earth; and so St, Paul speaks of his ministry as stretching itself on the right hand and on the left, from Jerusalem round about unto Illyricum. He had received " Apostleship for the obedience to the faith among all nations,'' and he felt himself debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise. He spake to the Jews, and to the devout persons, to the common people as many as he met with, and then—with the philosophers. (Acts 17) His purpose was to compass the whole earth. And thus he speaks continually to the Churches of passing from place to place, by Corinth into Macedonia, returning from thence to Corinth again, and so being brought into Judea; and again-he speaks of going to Rome as he takes his journey into Spain. God was in Christ reconciling the world unto Himself, and the Spirit that was in this Apostle of God, therefore, thus reached the ends of the world. He was calling on men everywhere to repent, as did the dispensation. And when he could no longer go about with the gospel, being the prisoner of Jesus Christ for the Gentiles, " he received all that came in unto him, preaching the kingdom of God, and teaching those things which concerned the Lord Jesus Christ." (Acts 28:3030And Paul dwelt two whole years in his own hired house, and received all that came in unto him, (Acts 28:30).) All this was expressive of the comprehensiveness of the grace that was now calling in " bad and good, that the wedding might be furnished with guests." In the Jewish times the ordinances of God were all at Jerusalem. It was there that men ought to worship. The priest abode in the temple, for the dispensation was one that re-fused converse with men, but in righteousness kept the flock of God folded in the land of Judea. But now the dispensation is one of grace, going forth in the activities of love, to gather home the lost sheep that have gone astray upon the mountains; and preaching is therefore the great ordinance of God now. Preaching is the new appointment of God, something that is beyond the mere services of a secluded temple; and of this new ordinance Paul was made the most distinguished minister.
Then in his conduct, I may say, that in a very general way it was made to exhibit the dispensation. In his conduct, as he says, there was " a manifestation of the truth." And this is what faith always in measure does. Faith in a living form reflects the truth dispensed. The conduct of faith, as one has observed, is always according to the principle of God's present dealing As St. John says,-" If God so loved us, we ought also to love one another." And as St. Peter says,-" not rendering evil for evil, or railing, for railing, but contrariwise blessing, knowing that ye are there. unto called, that ye should inherit a blessing. (1 Peter 3:99Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. (1 Peter 3:9).) That is, blessing being bestowed on us, blessing is required of us. And so in St. Paul's conduct, we trace the great principles of God's present dealing with the Church. The Son of God emptied Himself of the glory that He had before the world was; And while on earth ever refused Himself. With title to call for legions of angels, He was dumb as a sheep before his shearers; being free as the Son, He submitted to the exactions of others. (Matt. 17:2727Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee. (Matthew 17:27).) So St. Paul, though free from all, made himself the servant of all, becoming all things to all men for their good. (1 Cor. 11:11Be ye followers of me, even as I also am of Christ. (1 Corinthians 11:1); 2 Cor. 11:2929Who is weak, and I am not weak? who is offended, and I burn not? (2 Corinthians 11:29).) And mark his words to the Ephesian elders, when he takes leave not only of them but of his ministry, ready to go into prison or unto death, for his master-Jesus. (Acts 20:17-3517And from Miletus he sent to Ephesus, and called the elders of the church. 18And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publickly, and from house to house, 21Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26Wherefore I take you to record this day, that I am pure from the blood of all men. 27For I have not shunned to declare unto you all the counsel of God. 28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33I have coveted no man's silver, or gold, or apparel. 34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:17‑35).) Mark what he there declares his conduct in his ministry had been, and how he testifies of himself that "he had showed them all things"-thus telling them that he had been made to take the honored place of reflecting the actings of God in the gospel, letting the Churches see in him the blessedness of dealing in grace, which is, (as we to our salvation know). the way of the Son of God in the gospel. " I have showed you all things, how that so laboring ye ought-to support the weak, and to remember the words of the Lord Jesus, how He said-it is more blessed to give than to receive." This was a holy testimony which the Spirit enabled him to bear. And in a certain sense I would say that he even surpassed the gospel; not the spirit of it, (that was impossible) but the mere conditions of it. The Lord had ordained that they which preach the gospel, should live of the gospel; but he had not used this his power in the gospel. (1 Cor. 9:1212If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. (1 Corinthians 9:12).) He might have been burdensome to the disciples as an Apostle of Christ, but he was desirous to impart to them-not the gospel of God only, but his own soul, because they were dear to him. (1 Thess. 2:99For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. (1 Thessalonians 2:9).) But what does this reflect but the unmeasured and untiring love of God, which has visited us in the gospel? So effectually had he learned Christ-so blessedly was he through grace enabled to exhibit the dispensation-and beside, so fully was he a pattern of that conversation to which the dispensation calls us, that he could say, " brethren be followers together of me, and mark them which walk so, as ye have us for an ensample; for our conversation is in heaven." lie lived on earth as a citizen of the heavenly city, and was (as the Spirit allowed him strikingly to express it) " unto God a sweet savor of Christ."
But however honored he might thus have been as the Apostle of the Gentiles, and in his Apostleship, person, ministry, and conduct, the witness of the dispensation; yet he was not sent, as he tells us, to baptize, but to preach the gospel. For there was now to be no gathering point on earth. If any such, this Apostle would have been it. But no! Christ was the center of all renewed souls, and He was in heaven. The Lord was not now setting up one visible point as he had once done at Jerusalem. The dispensation was heavenly: its source of power and its place of gathering was the upper sanctuary. It was "a citizenship in heaven" that was now enrolling, for not yet was it to be said of Zion-" this and that man was born in her." All that in every place called on the name of the Lord Jesus Christ, were now recorded on high, as in the Lamb's book.
Such was our Apostle: and far more might be added of the same character, but I will not further speak of them. I would now notice only one other thing, that was peculiar to him also. I mean his rapture into Paradise. In this he stands also as the representative of the dispensation, inasmuch as it was as "a man in Christ," that he was favored with this rapture. In it he knows himself only as such, and therefore this paradise is the portion of all such. I judge it assuredly to have been the place of the spirit of the saint while absent from the body, and to which the pardoned thief went on the day of his crucifixion. Paul was actually caught up to it for a season, but no other man has ever had the same joy. He calls it "paradise"—"the third heaven," the place of abundant visions and revelations. Whether in or out of the body he knew not, but there he was. He has not been allowed to tell us much about it, and scripture is generally silent on the nature of it. But there he was, and in this rapture of our Apostle, as by the teaching of scripture, it Is witnessed to us that it is better to depart and be with Christ, and that the place of the delivered spirit is a place of abundant revelation, and a paradise of visions of Christ.
The actual being of such a place was opened fully to the faith of the Church, (though it might have been apprehended before,) when the head of the Church said—" Father, into thy hands commend my spirit." And again was it verified to our faith when, Stephen, "a man in Christ," said, " Lord Jesus receive my spirit." But still this is not the Church's perfection. The Spirit given to us of God is but the earnest of the house " eternal in the heavens." (2 Cor. 5.) The throne of the Son of man, is the inheritance of the saints, and the glory for which the Church waits.' But that place of glory is not yet prepared, as the place of the spirit of them that depart in the Lord is. There may have been visions of it, as on the holy mount, but it rests still only on vision; it is the hope still long deferred-Christ waits at the right hand for it, and the Spirit and the bride say-Come. The whole creation groaneth for it. But it still tarries. However, beloved! The word is, wait for it-it will surely come and will not tarry.
Many whom I love much in the Lord, may not judge with me in these things. And surely I know that we know now but in part, and therefore can but prophesy in part. But we may be helpers of each others joy, and so has the Lord appointed it. Nevertheless, let us take heed, brethren, that we be not taught the fear of God by the commandment of men. Let us take heed of obedience in the flesh; but watch that we do what we do in the power of communion with the Lord. And in whatever of enlarged knowledge we are instructed through others, let us have grace to try it all by a conscience exercised before our God, and inquire after truth as. in His presence.-Be it, so with thy saints, blessed Lord, more and more! Amen.
The Trial Of Jealousy: Numbers 5
"His blood be upon us and upon our children," said the Jews of their betrayed and crucified king. And so it is with them unto this day. Their land which should have been the vineyard of the Lord of Hosts, has become an aceldama-a field of blood; and they themselves, as they loved cursing, so has it come upon them.
The Lord in His doctrine determined this-that we are the children of Him whose works we do, and whose ways we imitate. (John 8) Hence it is manifest that in the judgment of God, Israel at this day are not the children of Abraham, for they have not done the works of Abraham; but the seed of Judas, for they did his work, being one with him of old in the betraying of Jesus; and still in the disowning and rejection of Jesus. (see Acts 1:1616Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. (Acts 1:16)., 7:52., 1 Thess. 2:1515Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: (1 Thessalonians 2:15).) But Psa. 109 leads us directly to this mystery. There the rejected Messiah first complains of His adversary, and Judas we know is intended. (Psa. 109:88Let his days be few; and let another take his office. (Psalm 109:8). and Acts 1:2020For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. (Acts 1:20).) But afterward He speaks of His adversaries (ver. 20.) calling for judgment on them as the children of His adversary; and the Jews we may also know are intended. For surely it could not have been the natural seed of Judas, the adversary, (even if he had any,) but his mystical seed. And his mystical seed, as we have seen, are the Jews in their unbelief, for they it was who joined with him in his deed, and still in spirit imitate his evil way.-Consequently the various judgments invoked in that Psalm, upon the children of the adversary, may be seen lying on the Jews to this day. They it was who persecuted the poor and needy man; (v. 17.) and they have their reward. They it was who delighted not in blessing, (v. 17.) refusing to say—" Blessed is lie that cometh in the name of the Lord;" and blessing is therefore far from them. They it was who " loved cursing," saying of Jesus, "crucify Him, crucify Him;" so has curse come upon them; a curse and an astonishment, and a by-word are they made, through all the nations of the earth unto this day.
But in the course of the holy complaint and invocation of vengeance by the disowned rejected king of the Jews, set forth in that Psa. 1 may observe, that Ile makes reference to the ordinance of the " Trial of Jealousy;" (see Psa. 109:14-1814Let the iniquity of his fathers be remembered with the Lord; and let not the sin of his mother be blotted out. 15Let them be before the Lord continually, that he may cut off the memory of them from the earth. 16Because that he remembered not to show mercy, but persecuted the poor and needy man, that he might even slay the broken in heart. 17As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. 18As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones. (Psalm 109:14‑18). and Num. 5:23-2723And the priest shall write these curses in a book, and he shall blot them out with the bitter water: 24And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. 25Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the Lord, and offer it upon the altar: 26And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. 27And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people. (Numbers 5:23‑27),.) and therefore as to that ordinance, I would speak more particularly.
This ordinance was for the discovering of unconfessed infidelity. A suspected wife was set by the high priest in the presence of God as the searcher of hearts. Her head was uncovered, in token that on the present occasion she knew of no subjection to any but to the Lord; and therefore she removed the covering from her head, for that covering was the sign of subjection to her husband. (1 Cor. 11:33But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. (1 Corinthians 11:3).) The priest then put into her hand " the offering of jealousy," which was a meat-offering prepared by her husband, in a manner suitable to her present approach to God, and which the priest afterward took from her hand, and waved before the Lord, offering the memorial of it on the altar; by which action was signified on both the husband's and the wife's behalf, the committal of this matter to God. Then holding in his hand a vessel containing holy water or water taken from the brazen laver mingled with dust, (the sign of curse or fruit of sin; Gen. 3:1919In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:19).) the priest solemnly adjured the woman, and read to her the curses that would come upon her if she were guilty. To this, if she pleased to stand the trial after all this warning, she said-" Amen, Amen;" and then the priest wrote the curses in a book, blotted them with some of the bitter water, and gave the rest of it to the woman to drink. The trial was then made. If she had been unfaithful, the water would enter into her and become bitter; her belly would swell, and her thigh rot; and she would be made a curse among the people. But if her husband's suspicions had wronged her, none of these things would happen to her, but the curses in the book would all be blotted out, so as to be legible no more; and thus being freed and avenged, she would receive strength of the Lord to conceive seed.
Now in the 109th Psalm, the Lord appears as one who had brought Israel up to this trial, and by it had found her guilty. He was entitled so to bring her up for this trial, for He had of old married her, (Jer. 31:3232Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: (Jeremiah 31:32).) of old had spread His skirt over Jerusalem, (Ezek. 16:88Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. (Ezekiel 16:8).) and at the time of the marriage had warned her of His holy jealousness. (Ex. 20:55Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; (Exodus 20:5).) And time after time subsequent to the marriage; He had been provoked to jealousy, but had forborne, and been patient, calling again and again for repentance and confession. (Deut. 32:2121They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. (Deuteronomy 32:21); Ezek. 8:33And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. (Ezekiel 8:3).) But at length He pleads with her by this ordeal, while she like any hardened wife who would dare to stand the trial with the consciousness of sin upon her, defies divine justice. "His blood be upon us and upon our children," from the lips of Israel, was as the woman's " Amen," to the invocation of the curse. But their confidence has been their shame. The sin of their mother was not blotted out in the trial. (Psa. 109:1414Let the iniquity of his fathers be remembered with the Lord; and let not the sin of his mother be blotted out. (Psalm 109:14).) The water entered in and did its deadly work, (v. 18.) and to this day they are under the penalties of convicted infidelity.-Israel has been judged as a woman that breaks wedlock. (Ezek. 16:3838And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. (Ezekiel 16:38).)
Such is the end of their ways. But the Lord has His ways also, and if theirs ended in conviction, and shame, and judgment, His will end in mercy, in peace, and in honor. There is with the Lord forgiveness for Israel. As Jesus said on the cross, " Father, forgive them for they know not what they do." There is to be acceptance for this unfaithful one with her injured Lord. She has played the harlot it is true, and so has the trial of jealousy found it, she has said, " I will go after my lovers;" but the Lord has also said, " I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies." (see Hosea 3.) And when that comes to pass, the very blessing which is promised to the wife who stood acquitted in the trial of jealousy, shall be Israel's, for she shall then be made free, the free-woman and a joyful mother of children. (see Num. 5:2828And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed. (Numbers 5:28). and Isa. 54:11Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord. (Isaiah 54:1).)
But before she be thus married to her maker and redeemer in the bonds of the new covenant, she is to have a time of espousals, in which the Lord will discipline her and form her for Himself. She is never to be restored to the old covenant. Her ruins under that lie as enduring as the ruins of Sodom and Gomorrah; but God will remember His covenant with her and establish unto her an everlasting covenant. (Ezek. 16:55, 6055When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. (Ezekiel 16:55)
60Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. (Ezekiel 16:60).) And her day of espousals will prepare her for this abiding union. In that day she " will be brought to know her own ways and loathe herself for all her abominations, be confounded and never open her mouth any more because of her shame. But she will also be taught to know the Lord's ways, and rejoice in the grace and the fullness of His love, whereby. He will then be pacified towards her. (Ezek. 16:60 -6360Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. 61Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. 62And I will establish my covenant with thee; and thou shalt know that I am the Lord: 63That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God. (Ezekiel 16:60‑63).) In that day He will allure her, and bring her into the wilderness, and then speak comfortably unto her. He will hedge up her way with thorns, and make a wall so that she shall not find her paths; but all this discipline will only be, in order to lead her to say, " I will go and return to my first husband, for then was it better with me than now." (Hos. 2) " She shall in that day, seek again the Lord her God, and David her king." (Hos. 3) " The Lord will give her the spirit of adoption." (Jer. 3:1919But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. (Jeremiah 3:19).). " She shall forget her own people and her father's house." (Psa. 45:1010Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; (Psalm 45:10).) " She shall hearken. and incline her ear, and the king shall greatly desire her beauty. Then shall the cry of " Ishi" be put into her mouth, and the Lord will delight in her, and call her His Hephzibah." (Isa. 62, Hos. 2.)
The book of the Song of Solomon and a large portion of the Psalms, give us the exercises of Jerusalem, the elect bride or the remnant in Israel, during that day of her espousals and discipline. Ruth who first gleaned in the fields and afterward lay at the feet of Boaz on the threshing-floor, is the type of Jerusalem thus in discipline and in espousals, as Ruth the wife of Boaz the mighty man of wealth, is her type in all that honor and estate to which she shall be brought when the day of espousals ends in the covenant. And these things are also variously celebrated by all the prophets. But in all that they notice of those things, and of the Lord's tender love to His Jerusalem, I must mark one feature which has its peculiar interest for us. It is this-when the Lord has brought her to Himself in the bonds of the covenant, He does not refer to her former estate as one of divorcement, but rather of widowhood. That is, He does not call to mind the shame, but rather the sorrow of her former estate. Though it had been divorcement and shame, (Isa. 1:11The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Isaiah 1:1).) yet the Lord will not remember it as such. May we not, brethren, notice the perfectness of such love as this. Does it not sweetly and affectingly tell us that with our God there is forgetting as well as forgiving? the taking away the sting of rebuking recollections, as well as the covering of the multitudes of sins? We see this in that beautiful chapter. (Isa. 54) There Jehovah re-married to Jerusalem, looks back as in pity on her widowhood, and not as in anger on her divorcement. All this is perfect in the ways of the divine love. The human expression of this we get in Joseph, who is the type of Christ in this His love to Israel. For when Joseph forgave and accepted his brethren, he would have the memory of all that which was their guilt and dishonor blotted out forever. " Now therefore" said he "be not grieved nor angry with yourselves, that ye sold me hither, for God did send me before you to preserve life."
These are some of the ways of His grace, beloved, but the source of them all which is in Himself, is unsearchable. Unmeasured heights, and lengths, and depths, and breadths of love are there-a love that no man knows, and that is preparing for us what eye hath not seen, nor ear heard, nor the heart of man conceived, 0 that we drank more simply, more unmixedly of these waters! We should think much of the love of God, as it is in its fountains in Himself, and as it is in its streams spreading and diffusing itself among us poor withered sinners. Let us not so much brood in sorrow, and complaint over thoughts of our narrow love to Him, but rather let His love be shed abroad in our hearts by the Holy Ghost, our enlarged souls entertaining the thought of it continually.
And here for a moment, I would turn aside to express what I have felt at times touching the book of God, that in one respect it is indeed a melancholy saddening book, But I mean, only as it is a record of man's ways. Open any historical portion of it, and there you will see man in his evil courses, going on in active enmity or reckless forgetfulness of God. Open any prophetic portion of it, and there you will hear the voice of God's minister ex-posing, rebuking, warning or threatening poor evil man. All this makes the book a melancholy and saddening volume. Front Genesis through Exodus, and onward to the end, as your thoughts are led through man's paths, your heart will be led into lamentation and mourning. But it is a book of light and joy also, full of rest for the weary, and of refreshing for them who are thus sick of man and his doings. But I mean only as it is the record of God's ways. Open it in any place of it, and there you will find His grace meeting man's sin, His counsels correcting man's foolishness, his efforts of love assaying one method after another, to bring man home to Himself; and in the end you see Him though refused arid slighted, in the sovereignty of His grace building up families for heaven and earth, and filling all things with creation's joy in His own praise. Thus, brethren, let one page of this wondrous book show man to us, and all is sorrow and shame; let another show God to us, and all is rest and joy. And this will be found to be just as it should be, that " according as it is written, he that glorieth, let him glory in the Lord."
But to return, and for a little while to meditate on the Church's more immediate interest in the truths I have been considering. I would observe that scripture teaches us that the Church knows of no marriage with her Lord, but of election and grace; and of that covenant that puts away sin, and preserves union forever. In principle such a marriage as Jerusalem is to know in the latter day, and not such as Israel knew when of old thy came out of Egypt. The Church has never been married by a covenant that rests on her own fidelity and strength. Indeed as yet there has been no marriage of the Church at all. There will be, but as yet there has been no presenting of the bride to the Lamb. Nor indeed could there have been, for the Church is not yet formed, nor has the scene of their union, the home and inheritance of Christ and the Church, been as yet prepared. For heaven is the scene of the union, (Rev. 19:44And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (Revelation 19:4).) and out of heaven the Lamb's wife is seen to descend. (Rev. 21) But it was otherwise with Israel of old. There might have been a marriage between her and the Lord of Hosts, as we have seen there was, because Israel as a nation was manifested under Joshua; and Canaan was the scene of the union. But the Church has never yet been manifested, for she is not yet formed: She is passing now through the time of her espousals, the time of discipline and preparation, that when she is married, she may be as one ready for her Lord, and fitted for abiding everlasting union with Him. She is during this age or dispensation on her journey to meet Him. She is like Rebecca under the charge of Abraham's servant, having left her father, her kindred, and her country, as the espoused of the distant and as yet unseen Isaac. But she fears not, she suspects not. She has com-mitted herself to the care of a stranger, one who is not known in this Mesopotamia of our's, one " whom the world cannot receive, because it seeth Him not, neither knoweth Him." (John 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17).) But she knows Him, and trusts Him, and believes the report that Ile has brought her about her Isaac, and that His father has given Him all the wealth of His house. (Gen. 24:3636And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath. (Genesis 24:36)., John 16:1515All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. (John 16:15).) And though she like Rebecca, has not seen Him, yet she loves; though as yet she sees Him not, yet believing, she rejoices. (1 Peter 1:88Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: (1 Peter 1:8).) Her eye is toward Canaan, and her heart upon Isaac. But she has not yet reached Sarah's tent, Isaac's desired dwelling-place. She has goodly ornaments upon her, brought out from Abraham's treasures, the pledges of Abraham's wealth. of Isaac's love, and of her guide's faithfulness: but she is still only on her way. And blessed is it, brethren, when our hearts are in the way, when we are contented to know that to the end here, it is but a journey. And we must take heed, lest, like Israel, we become discouraged because of the way. For the will of God must first be done, and then the promise. (Heb. 10:3636For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. (Hebrews 10:36).)
Thus is it with us, beloved. It is a going still from strength to strength, through the valley of Baca. It is the way before, as well as behind us-still the way. So does the word of God describe it for us, and the word also describes this dispensation to us under the figure of the vestry to the Church, if I may so speak, where the guests are putting on their wedding garments in preparation for the marriage; a kind of' ante-room to the kingdom or the king's palace. (Matt. 22:1111And when the king came in to see the guests, he saw there a man which had not on a wedding garment: (Matthew 22:11).) A day of espousals, as we have already spoken, in which the Church is learning the mind of the Lord, and the ways of His house. " I have espoused you to one husband, that I may present you us a chaste virgin to Christ;" mark! that I may present you. The marriage is but in prospect. Personal individual union of the saints with their' head, so as to bring forth fruit unto God, there is now; but presenting of the Church unto Christ there is not as yet. Adam was cast into a deep sleep, and of the, rib taken from his side while thus in sleep, was made a woman. But not till she was fully thus made, and Adam had awaked, was she brought to him. So in the mystery. The act of forming the Church-the woman, is now going on; but the presentation cannot be, till that act be finished, and Adam awakes; till "the whole body be fitly joined together and compacted," and the Lord arises, and shows Himself, and takes His prepared and loved one.
And this mystery, the love and marriage of Christ and the Church, in three stages of it, is beautifully disclosed to us in Ephesians 5:25-2725Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:25‑27).
1.-" Christ loved the Church and gave Himself for it." That is, before the world was, when He said " lo I come;" and when His delights, as He speaks, " were with the sons of men." Then did He set His love upon the Church, and in covenant gave Himself for it, sold all that He had that He might possess her-His pearl of great price.
2.-“That He may sanctify and cleanse it with the washing of water by the word."- That is, during this present world, He is forming the Church for Himself by the virtue and continuous ministry of His word and Spirit, till she is prepared as a bride for her husband.
3.-" That He might present it to Himself a glorious Church." That is, after this world, in the coming kingdom, when He will take His bride, the Church, then formed and ready, and made glorious like Himself; that He may find her His help-meet, and be satisfied in her forever.
We thus are taught that the Church has not been, neither indeed could have been, as yet presented or married.
But the looking upon the Church as though she had been already manifested and married, has been I judge, the occasion of giving her a very undue place and condition in the world. It has been a warrant for establishing her in the earth; for an establishment is an attempt to manifest or present the Church. But this cannot be here, as we have seen. With Israel it might have been so, and was so, for the earth was Israel's home, but the Church was a stranger here. And an understanding of this, (and an understanding we should have in all things; 2 Tim. 2:77Consider what I say; and the Lord give thee understanding in all things. (2 Timothy 2:7).) would have hindered this attempt. But there has not been in all this knowledge, and we have each of us, brethren, much of slowness of heart to bear with in one another, and the Lord in all of us a thousand-fold more than we ever estimate. And it is well to remember that it is written, "if any man think that he knoweth anything, he knoweth nothing yet as he ought to know."
But the understanding of this, would I judge, have hindered the Lord's people from ever consenting to the establishment of the Church, which is the giving her a place and a dowry thus in the earth; as though the earth was her place and she were as yet in this age, entitled to the form and the rights of a presented or married Church. But the understanding of' this would, not only as I judge, have thus hindered error, but have furnished comfort. For it would prepare the saints for the present distracted broken condition of everything among them. And this would be great comfort. It would teach them that they were not to expect in this age a perfect exhibition of the Church, but that they must look on it only as the time for forming and fashioning the Church after the mind and counsel of God. And this would further lead them to, know that things might be really better when apparently worse, worse as to their external general condition, but better as to the great ends of the dispensation. For the purpose of the Divine Former of the Church, is to have the saints grow up in the life and power of communion with their Lord through the Spirit, rather than assume any consistency and order, however good for present credit and security, which would not stand the light and purity of that day. For this would be answering the ends of the dispensation, bringing each of us into readiness for the day when we shall all be presented together without spot.
0! let us dear brethren, have grace to cultivate this readiness for the bridegroom. It depends on this communion with Him, while as yet He is absent; and on our minds being "kept in the simplicity that is in Christ," on their being formed only in and for Christ. Christ is our salvation, but Christ is our lesson also, the holy lesson we should each be diligently learning, careful and jealous that Satan be not teaching us another. When the Lord God was fashioning Eve, His design was to make her a help-meet for Adam. His eye rested on Adam's joy, and on that only, all the while. Had any other design intruded, it would have been a corrupting of the fair workmanship. But the Lord God was true to the counsels of His love toward Adam. And so Adam found it; for when Eve was brought to him, he said "this is bone of my bone, and flesh of my flesh;" expressing thus his complacency in her, and thus owning that the Lord God had prepared her for him in perfect love and wisdom, And so when Abraham's servant was getting Rebecca ready for Isaac, he clothed her with raiment, and adorned her with jewels which he had brought out of Abraham's house. Nothing of Mesopotamia was found upon her, for Rebecca was to be for Isaac, and not for her own people. And so with the Spirit now. The purpose of the Holy Ghost now, is to get the bride ready for the Lamb. We have been espoused to one husband that we may be presented to Christ. And how jealous should we be lest anything should be forming our minds for any one but for Him. The gifts that have been sent down are only for uniting us in the knowledge of the Son, and that in all things we may grow up into Him. Any other attempt is but a sleight of man and cunning craftiness. (Eph. 4) It may be fair and boastful of great and good things, but it is deceivingly an angel of light, if it be not forming us in Christ. That is the point of jealousy with the saint. It may appear to be wisdom, or knowledge, or religion, or order, or some other thing of esteem; but it matters not, it is deceitful and corrupting, if it exercise any art but the art of making us to grow up into Christ. We want the broken heart, dear brethren, the fragments of which Jesus can take up. We want to dismiss all confidence in the flesh, for Jesus cannot use the flesh. We want to know more of the widowhood, the longings of one who waits for her lord. He is absent, and many things solicit us the while, but we are to keep ourselves for him. We are to be preparing as Eve for Adam, that when he awakes be may see the fruit of his deep sleep and be satisfied-as Rebecca for Isaac, that when the solitary saint lifts up his eyes and sees her who had left her kindred and country for him, he may be comforted. (Gen. 24:62-6762And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. 63And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. 64And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. 65For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. 66And the servant told Isaac all things that he had done. 67And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death. (Genesis 24:62‑67).) And doubtless we shall then be comforted and satisfied also. Will it not be enough to find ourselves by His side forever? will it not be enough to see Him rejoicing over us as "His pearl of great price," for the sake of which He had parted with all that He had? 0! if the sweetest joy of a faithful wife be this, to know that she has the abiding and best love of her lord; will not this be ours,' brethren, without fear of change forever? May we be true to Him who never can be false to us, who nourisheth and cherisheth us as His own flesh!