"I (Paul) now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for His body’s sake, which is the church—(Col. 1:2424Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: (Colossians 1:24)). People suppose that Christ’s sufferings were only for and in making atonement. This is a great mistake. The atonement took place at Calvary; and, though the most awful part of His course, only occupied three hours.
In truth, He suffered not only the wrath of God due to my sins in His own body on the tree, but when He came into the world, He came to display God by His sufferings in humiliation; and all through His course He learned obedience by the things that He suffered; so that, in that He Himself hath suffered, being tempted, He is able to succor them that are tempted.
There are two kinds of suffering which the believer now, in his measure, enters into: 1. Directly God was manifest in the flesh, He became the open book in which God was revealed, and in which those who knew aright about God saw the object of their worship.
The babe born (Luke 2:77And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. (Luke 2:7)) to shepherd’s keeping watch over their flock by night ... "lo, the angel of the Lord came," etc. (ver. 9-12) "and then suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men," (13, 14).
When He came to His public service, and stood in the water to be baptized of John—Father, Son, and Holy Ghost could be set forth together. The Son in the water, the Spirit descending on Him, and a voice proclaiming from on high: "This is my beloved Son in whom I am well pleased." When He came to the transfiguration, He is again greeted from on high:. "This is my beloved Son, hear ye him." And all this before atonement was commenced. But the glory that gave abroad its fragrance was the marvel of God manifest in the flesh. The Creator tabernacling in the flesh of the holy, harmless, undefiled seed of the woman. But this glory was not separable from the humiliation, from the incarnation.
Answering in its place to this, we get the truth of the church used of God while in the wilderness, “To the intent that now unto the principalities and powers in heavenly places, might be known by the Church, the manifold wisdom of God," (Eph. 3:1010To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Ephesians 3:10)).
What a difference, when we take our sorrows, our trials, our afflictions, bereavements, needs, temptations, etc., merely as the sorrows of humanity in its present fallen state, and when we take them as parts of our testimony to principalities and powers in heavenly places. "Why should I linger here," said a saint, “I am of use to no one-whom can I serve, and what can I do?" The answer was: -" Angels and principalities have been eyeing with wonder, that such a thing as you seem to be should have so much of the attention of Christ, be so much thought about in heaven; they look at you and then confess that mercy and compassion, pity and grace, are very real, very substantial things in God. That the Christ ascended and glorified should bear such an one upon His heart and mind."
But 2ndly: The Son, who had been the object of worship and to whom all were subject, came into the world, and learned obedience by the things that He suffered. With this He blended that learning of sympathy as a sufferer. God stooped from governing all things to learn obedience.
Poor Paul had to learn obedience in another sense. Never at the head, but a rebel against the Head, he had to learn to set aside his bad will, and to be meek and lowly of heart. But the lessons which Paul had, not only bowed his own soul to the blessed Lord Jesus who was in very nature; as seed of the woman, meek and lowly of heart, but also his lessons were for the elect’s sake. God taught him, Paul, that he might be able to teach those who are members of the body of Christ. This, too, gives strength to the soul under trial of any kind, to be able to say, “Well, not only am I sure that I want discipline myself, but my gracious Lord is teaching me, both how He was the prince of sufferers, in order that we all might find an answer to our sufferings in Him, and is teaching it to me, too, for the sake of His body which is dear to Him, that I may be able to comfort others with that comfort wherewith I myself have been comforted of God."
2.-Heaven, Earth, And Hell
The Son of God has undertaken, as to the heavens and as to the earth prepared for man, to purge out every mark and stain of sin, and to fill them with a new energy and power, viz., of the Holy Ghost. This redemption of the whole world, as a system, is emphatically His work; and assuredly it is a work that none but He could accomplish. The system of this world, as a whole, does not embrace the universe, nor all the men that have been on the earth, nor all the angels that have been in heaven. There is hell (originally prepared for the devil and his angels) open for those men who prefer the service of him, who, in rebellion against God, is a liar and a murderer from the beginning, to the service of that meek and lowly Jesus, the Redeemer, who-the Son and servant of God -is full of grace and truth.
May we, as saints, be carried in the current of this work of the Son: My Father worketh hitherto, and I work.
3.-"Mine Own Ways"
There is nothing so sweet to a man as his own way. "I will have my own way," is the language of the natural heart both young and old. And it shows itself both in worldliness and religiousness. "The way of Cain" was his own way: and the many unscriptural ways of God’s people, whether in public or private, are only so many indications of self-will. These things call for self..judgment, "for if we would judge ourselves we should not be judged." But even "when we are judged we are chastened of the Lord, that we should not be condemned with the world" (1 Cor. 11)
Job was -a real man of faith, and patience too. "Ye have heard of the patience of Job." God drew the attention of Satan to him as a sincere and upright man. Satan acknowledges that there is “a hedge about him," which if God will but break down and let him get at him, he will curse God. The permission is given; and immediately Job’s property, Job’s children, and then Job’s person are all touched by Satan. In the midst of this scene, his wife urges him to curse God, as Satan said he would, but Job says “The Lord gave, and the Lord hath taken away, BLESSED be the name of the Lord."
And now comes the hottest part of the trial. His friends come to him to comfort him; but instead of doing this they argue that he must have been a hypocrite, or God would never have afflicted him in this way. Conscious of his integrity, he justifies himself to such an extent, that it amounts to self-righteousness, and Job’s heart in its faith and failure is fully revealed in this expression (chap. 13:15): “Though He slay me, yet will 1 trust in Him; but I will maintain, or argue mine own ways before Him." This was the dross which God was purging from him, and when He had tried him "he came forth like gold." God’s ways are "past finding out," whether in nature or grace; we only know what He reveals; and this is what is taught to Job by the Almighty’s address to him. He had heard of God, he now says, by the hearing of the ear, but now that his eye saw Him he abhors himself. This is very different from maintaining his own ways. And this was Job’s blessing. So is it ours. May we learn the lesson.
Elihu, the youngest, was the only one of Job’s friends who spoke to him according to God.
B.
I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.
4.-Gilgal
Circumcision began not with Moses, but with the fathers. ‘Twas their mark in their pilgrim course, of separation unto God and of a blessing from Him; a blessing, however, according to promise.
Their descendants observed it while in Egypt; but it seemed to have lost its tone and power on their souls, for they all that came out of Egypt were circumcised, yet they perished in the wilderness, and they neglected to circumcise their children, so verse 9 is introduced.
All the males took upon themselves the marks of separation unto the Lord, each one separately and as an individual. They thus owned their connection with the whole line that had preceded them, up to the fathers. In an especial way they admitted the evil of the Egyptian generations, and of their own wilderness-wanderings, but declared thus that though Satan might have been acting against, and man might have forgotten Jehovah as the God of holiness, they did not; but amid all the evil before and around them, they confessed to it; and confessed too, to all their own disorderliness; but they would give to the Lord honor amid all the failure, commit them- selves individually to Him, and receive His mark upon them. And thus the marks of their being one body together were renewed. For the question here, was not that which came out afterward, viz., the power to trace the pedigree (Ezra 2:59-6359And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not show their father's house, and their seed, whether they were of Israel: 60The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. 61And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: 62These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. 63And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. (Ezra 2:59‑63)), but whether the people carried the marks of separation to God upon the ground of a hope according to promise given to the fathers.
The Lord was at Gilgal before they were; it was He who ordained Gilgal.
Who gets to Gilgal now? If any has, he has found God there with the sharp knives, that self may be mutilated, if so be -that I may be connected with God’s house, as set up at Pentecost, and may know how to walk as a pilgrim-conqueror before the Lord until He come.
Later in Israel’s history, the "Angel of the LORD came up from Gilgal to Bochim" (Judg. 2:1-51And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. 2And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? 3Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. 4And it came to pass, when the angel of the Lord spake these words unto all the children of Israel, that the people lifted up their voice, and wept. 5And they called the name of that place Bochim: and they sacrificed there unto the Lord. (Judges 2:1‑5)). To humble and break down the people came He thither; and to recall-to them their misdeeds, and to warn them of the consequences. Yet was there a door of hope for the weepers. And he who goes to Bochim now cannot forget the coming up out of Egypt (ver. 1), or the ground of the LORD’S complaint against them which revived the past and their fellowship with it.
5.-2 Samuel 15
Observe the exceeding grace of David in the whole scene connected with Absalom’s rebellion. He would flee to save the people, and to avoid the shedding of blood. He would send back Ittai the Gittite, who will not go, and who is, indeed, the expression of that deep reverent affection which never skews itself more than when its object is in distress. He will not check Shimei, though cursing him and following them all the way with stones. He sends back the ark, too, and Zadok, even now taking refuge as he was wont in the tender-mercy of his God. If he should find favor in His sight, he would bring David back to see both it and his habitation; but if not, if He were to say I have no delight in thee,-well, there he was, entirely at His disposal. O, the exquisite grace of this man of God, never more manifest than at this moment. It is entire up-giving to His mercy. He owned it was God’s hand in displeasure, but whilst owning the hand he takes refuge in His heart.
How different with Ahithophel! When his glory was touched, by Absalom’s rejecting his counsel; he went and hanged himself. He could not outlive his reputation. But David can, for he knew God. Lovely specimen of "subjection to the Father of Spirits."
Nor Satan, nor fallen angel, nor ‘rebellious man, can hinder this word being true. The past, the present and the future of all things, also, must each pay tribute of glory to Him. But there is, an "of," a "through," and a "to" Him who, is here spoken is the indefeasible birthright of each heavenly Christian alone, is already His in principle, and should be his actually in practice.
On principle, I, as a Christian, am of Him, thus: “They are not of the world, even as I am not of the world" (John 17:14-1614I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16They are not of the world, even as I am not of the world. (John 17:14‑16)). My origin as a Christian cannot be of the world (present corrupted state of things upon earth), nor of earth at all. It is of the Eternal Son of God, as Son of Man, glorified in heaven. My life is in Him, and thus I am of him. I- of Him, Himself.
The "through" Him, or mode of this being made good, brings in Christ’s revealing of Himself to me by faith, and the giving thereby a new nature “born of the Spirit “(John 3:66That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6)). “Born again, not of corruptible seed, but of incorruptible by the word of God, which liveth and abideth forever.... The word of the Lord endureth forever. And this is the word which by the gospel is preached unto you" (1 Peter 1:23-2523Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 24For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. (1 Peter 1:23‑25)).
The "to" Him (conformity to the blessed One’s own principle, who was "obedient unto death, the death of the Cross;" for He came to do God’s will), is the secret of all that blessing: “We know that all things work together for good to them that love God, to them that are the called according to (His) purpose. For whom He did foreknow, he also did predestinate (to be) conformed to the image of His Son, that He might be the first-born among many brethren" (Rom. 8:28, 2928And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29For 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 8:28‑29)). A "to" Him which will land us in the glory close to the person of the Beloved.
In practice, alas! how do we come short of Paul’s consciously attained measure: "To me to live (is) Christ, to die (is) gain" (Phil. 1:2121For to me to live is Christ, and to die is gain. (Philippians 1:21)). As to those that subscribe to this confession, may they do two things: 1St. Let them study such words as those in Rev. 3:15-2015I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (Revelation 3:15‑20); and Rom. 14:6-2, etc.
But, 2ndly, May they, at once, take up Paul’s axiom for well-doing: “Brethren, I count not myself to have apprehended; but this one thing (I do), forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of our high calling of God in Christ Jesus “(Phil. 3:13,1413Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3:13‑14)).
When a man works from his own energy, his own plans are sure to come in; and then Will follows- something for himself in the end, which he pursues. It is just this drawing out of human energy, which has been the canker-worm of religious activities in our own generation. It has plunged those that sought to be doers and not hearers only, into worldliness and selfishness; often, I am persuaded, without their knowing how.
On the other hand, our deliverance, and our safety are found in humble seeking of a right object. To seek to do God’s will, and that only, will bring light whereby to judge all by-paths, and all false energy. And it must be so; for God is faithful, and those that honor Him, He will honor. Those that seek to do His will, who mistrust themselves, and seek to give themselves to God in Christ, they shall have light and purified ways too.
7. Restoring Grace
As one who has tasted not only saving grace, but preserving grace, and restoring grace-" He restoreth my soul desire to call attention to this last-named subject, as unfolded to us by the Lord in Luke 15 I am aware that many commentators, and others, look upon this portion of scripture as teaching only saving grace; and that it may be used in that sense when preaching the gospel, I do not deny; for the word of God is a two-edged sword, which cuts both ways; but the plain interpretation of the Chapter gives one a perfect picture of restoring grace. And this we shall clearly see, if we remember that man, as a sinner, is born outside Eden, away from God, an enemy to Him; and that in the gospel, God, by His evangelists, beseeches poor sinners to be reconciled, and that on the ground of Christ’s accomplished work (see 2 Cor. 5:20,2120Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:20‑21)). Now, in Luke 15, the prodigal son had been in the father’s house; the wandering sheep had been in or among the flock; and the piece of money had been in the woman’s possession. And
when the son is found, the sheep brought back, and the piece of silver recovered; there is "joy," not merely among the angels, but in the presence of them; joy in the heart of the Father; joy in the heart of the Good Shepherd, Christ; joy in the Church, as symbolized by the woman possessing the Spirit, or "light;" for neither God nor Christ are ever symbolized by a woman, but the Church always is a virgin," the "bride," etc.
The prodigal had tasted the bread of the father’s house, and knew the plentiful supply; but he did not know the fullness of blessing, till he had tasted restoring grace. Then he knew, not only relationship, but divine righteousness, "the best robe," etc. The elder brother is a thorough sample of Pharisaism among saints. He had no idea of what was becoming in his Father, as the "God of all grace." And the Father’s grace is shown to him, for he says, going out to him, "Son, thou art ever with me,"- thou hast not wandered from the house -"and all that I have is Mine." What a foolish thought, that his Father never gave him "a kid," -"all that I have is Mine; but here was the point, "it was meet that we should be glad," etc. And this is just where saints need instruction now; for, like the elder brother, they are very slow in entering into God’s joy in "grace." Paul had to write to the Corinthians to restore the excommunicated person who was sorry for his sin, "lest Satan should get an advantage." Would that we could say "we are not ignorant of his devices" (see 2 Cor. 2:7-117So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8Wherefore I beseech you that ye would confirm your love toward him. 9For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2:7‑11)). Many a poor sheep has not only not been "sought after," in this cloudy and dark day; but when it has run bleating to the threshold, as it were, it has been hunted off. This is not exhibiting God. It is making the table ours instead of the Lord’s.
Were I asked for an Old Testament instance of restoring grace, I should point to David; if asked for a New Testament one, I should point to Peter.
B.
"I weary? Oh no! I am unweary: it is the world all around me that is weary -not I." So said one. "A weary one, indeed, I am," said another; "but one in whose soul hope ever lives." One spirit, but two different experiences.