The growing evidence with which any one of God's truths, when once received, becomes confirmed to the mind, must be familiar to any one taught of God Almost every truth is at first received by us authoritatively -some one declaration of the word of God is so unqualified, that, however we may reason about it and question, we are brought into the fearful position of direct disobedience to God, if we refuse our assent. Hence it is, that we "obey the truth," and beginning thus in submission to God, His subsequent process of teaching is very rapid. A familiar instance may be taken on the subject of the proper divinity of our blessed Lord, some one plain declaration to it we cannot gainsay -the mind submits. But speedily the evidence on the point so accumulates on us that we are surprised we ever questioned it. Testimony succeeds testimony from the scriptures of truth, and the moral demonstration as to the mighty fact of the incarnation of the eternal Son, becomes the first axiom of Christianity.
To all who have been led to receive the truth of the premillennial advent of the Lord Jesus Christ, the surprising manner in which the proofs of it from scripture have increased, when once it has been received as a truth, must be familiar. It appears no longer a mere question of truth, but a fact so interwoven with the revelation of all God's counsels, that only because we had been receiving men's commandments instead of God's word, do we now see that we ever were in doubt for a moment on the matter.
Among other truths, that of the isolated character of the present dispensation has increasingly grown on my mind. In many papers of the "CHRISTIAN WITNESS" has the subject been brought out; still it appears to me by no means as yet to have been exhausted. And, while as a truth, it becomes growingly confirmed, the practical questions depending on it, are now beginning to be felt as very important. Many are hindered from following the Lamb whithersoever He goes, by looking on the present as an improvement on the former dispensation -instead of a direct contrast to it. I would rather say, that it is quite cut off, both from that which preceded it and from that which succeeds it; and is presented to us in scripture, as "The Mystery." In seeking to prove this to be its proper name, and that other names given to the present dispensation, do not in strict propriety belong to it, many of those things which cause confusion on the point will have to be examined; and while it has many points in common with what has preceded and what will succeed it, its distinct character and privilege will be more plainly discerned.
The present is often termed the gospel dispensation, and so it is; yet certainly not the gospel announced at the incarnation, which was connected with special Jewish favor. And yet the cause of that favor and its security -the manner of entrance into it -and the one in whom it is vested are gospel blessings, whether we look to a pious Jew rejoicing in his hope, or to a sinner from among the Gentiles, called to know "the riches of the glory of the mystery, even Christ in hint the hope of glory." A glance at Luke 1 will throw light on this. In the annunciation, we have, "thou shalt bring forth a Son, and shalt call His name Jesus; He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David, and he shall reign over the house of Jacob forever, and of His kingdom there shall be no end." In the inspired song of Mary, we have -"He hath helped His servant Israel in remembrance of his mercy, (as He spake to our fathers, to Abraham, and to his seed,) forever." In the song of Zacharias -"Blessed be the Lord God of Israel, for He hath visited and redeemed His people, and hath raised up an horn of salvation for us, in the house of His servant David, that we should be saved from our enemies, and from the hand of all that hate us, to perform the mercy to our fathers, and to remember His holy covenant, the oath which He sware to our father Abraham, that He would grant unto us that we being delivered out of the hands of our enemies. might serve Him without tear, in holiness and righteousness before Him all the days of our life; to give knowledge of salvation unto His people by the remission of their sins, through the tender mercy of our God; whereby the day-spring from on high hath visited us." Now here I would remark, that although Israel be the subject of blessing and deliverance, it is not because he is Israel, i.e., nationally, that he is helped, but in remembrance of God's mercy, as He spake to the fathers, to Abraham, and to his seed. This is the basis of the blessing; but here is an opening for blessing for others besides Israel. It is promise that brings the blessing, not law. It is therefore open to faith, and the SCRIPTURE foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, "in thee shall all nations be blessed." We know the gospel as the gospel of the grace of God," and that in strict propriety, only grace, without any distinct promise. It is true that it came announced in this same way to Israel, in remembrance of His mercy; but at the same time, in connection with the faithfulness of God to them, "theirs are the promises" (Rom. 9:44Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4), cp. with Eph. 2:1212That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: (Ephesians 2:12)). But I would speak of this more fully shortly, and now turn to the song of Zacharias. He was "filled with the Holy Ghost and prophesied." The restoration of prophecy, which had ceased since the time of Malachi, was a proof of returning favor to Israel; but the Holy Ghost in His testimony to Jesus here as the Messiah, takes up the testimony in exact correspondence with where He had left it, i.e., in connection with Israel under the power of their enemies, and the hand of those that hated them; and in connection with the house of David as their deliverance from present thralldom through David's seed -the one now to be born; and in connection also with their temporal and spiritual blessedness consequent on their deliverance. In righteous judgment of God the threatened curse came upon them. "I will set my face against you, and ye shall be slain before your enemies, they that hate you shall reign over you (Lev. 26:1717And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. (Leviticus 26:17))." In that condition they are found in the days of Jeremiah. (See 30-34). The Holy Ghost by him promises mercy, deliverance, restoration to their own land, in the full enjoyment of all spiritual and temporal blessedness. "For it shall come to pass in that day, saith the Lord of Hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him, but they shall serve the Lord their God, and David their king, whom I will raise up unto them (Jer. 30:7, 87Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. 8For it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: (Jeremiah 30:7‑8))." Temporal and spiritual mercies are shown to them in Jer. 31; 32, and the security of all in David's seed, 33. "Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah; in those days, and in that time, will I cause the BRANCH of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith He shall be called -the LORD OUR RIGHTEOUSNESS (ver. 14-16)." "Behold, the days come," says Jeremiah, but Zacharias, "Blessed be the Lord God, for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David." He knew His own child was to go before the face of the Lord, even the Lord their and our righteousness; and what was wanting to consummate Israel's blessedness, but the acknowledging of this seed of David, as Israel's Lord, God, and King? This has not yet been, and therefore the prophecy of Zacharias remains to them unaccomplished to this day. But again, how is Israel to be introduced into blessedness, and how to come to the knowledge of salvation? even by the forgiveness of sins; the only way in which any sinner is capable of being introduced into blessedness. Here then again, we have a common feature, not only that salvation is entirely of grace whether to a Jew or to a sinner of the Gentiles; but the knowledge of it is through remission of sins. So far as the gospel is the gospel of salvation on this most blessed and secure ground, it is the same in principle in the next dispensation as to us now, and the one and same security is given to us now and to them then, even that of the blood of Jesus Christ which cleanseth from all sin. "He died for that nation" (John 11:51, 5251And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:51‑52)}; and the cross, besides its value in which we know it as the ground-work of all our joy, even in heaven, will be to them the ground-work, too, of their full and unalloyed earthly happiness. We need only to mark this forgiveness of sins, as the basis of all subsequent blessing, in Isa. 43:24-26, 44:1-4, Jer. 31:31-3431Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not 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: 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. (Jeremiah 31:31‑34), Ezek. 36; the order is "according to His mercy" -"in remembrance of His covenant to the fathers" -"remission of sins" -"redemption from enemies" -"spiritual blessedness in righteousness and holiness before God" all the days of our life." Now with us it is also -"according to His mercy," but not as He promised to our fathers, but "according to His own purpose and grace which was given us in Christ Jesus before the world was." It is with us too, remission of sins, but not redemption from our enemies; "in whom we have redemption through His blood, even the remission of sins." As Gentiles, we are reckoned in power and not in subjection—the head and not the tail, in reference to Israel; and instead of redemption from these, are commanded to love our enemies; and so instead of deliverance from them that hate us, we have -"marvel not if the world hate you. " Why "marvel not, " if the redemption had not been of a peculiar character? True also is it, that we are redeemed to walk in holiness and righteousness before the Lord; redeemed from all iniquity to be purified as a peculiar people, zealous of good works {XXX}. But what is the principle and pattern of it? righteousness in suffering, as the truth was exhibited in Jesus, "and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness {XXX}." The same Jesus indeed will be the pattern then, but under different circumstances, not coming into the world to learn obedience through suffering, but to bring it into subjection by power of righteous judgment; so that then it would be quite as right to say "mine eye hath seen its desire upon mine enemy," as now it is to pray for them that despitefully use us and persecute us." True it is that we serve Him all the days of our life, though it be in the testimony of our own weakness; and in the painful confession of the name, and patient following of the path of Jesus; but our service of blessing is beyond this life, when God's servants shall serve Him being with Jesus, as the administrators of the glory and blessing which shall be in that day.
(* It may be profitable to notice the difference between being filled with the Holy Ghost, and having the promise of the Father; the one was temporary, the other an abiding possession.)
Now while I believe that impatience of rightly dividing the word of truth invariably leads into ignorance of our own present standing; I do at the same time feel that it deprives us of that which ministers to the conviction of our own stability and security. It is to me most confirming to see that same grace abounding over sin so palpably displayed in God's dealings with Israel, because it is the very thing that I need. But in the Jew is the outward manifestation of this -what a spectacle of moral as well as political degradation does that people present, it is in this that the grace of God finds them, and blesses them "freely by His grace." And even as they are thus in our eyes, so are they brought in as altogether guilty before God -their every claim set aside. "Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins {XXX}." And so it is with respect to God's electing love, however it may now be secretly known to the souls of the faithful, yet the full and public demonstration of it is in that nation, "Israel my chosen" -even the demonstration that the gifts and calling of God are unchangeable, because simply resting on the good pleasure of His will.
Attention to this principle renders the interpretation of scripture much more easy and safe, and would lead us to magnify the wisdom of our God, for giving such prominence to those great principles, which are the only sure ground of peace and stability to the soul. It is the constant groundwork of Paul's reasoning against Judaizing or return to the law, proving that even Israel which was under the law would never attain unto blessing in the way of law, but only in the way of promise. A remarkable instance may be taken (Gal. 4:21-31). The question is not at all about Jew and Gentile -but to prove to those who "desired to be under the law," that the express testimony of revelation by word, as well as type, was that no blessing could come that way, and that this was taught to Abraham and Sarah in their attempt to get the blessing by their own wisdom and strength, which only issued in trouble and failure; so that there could be no happiness, while he that was born after the flesh, i.e., by man's power as Ishmael, was in the house. The allegory therefore is not the law and the gospel in its popular sense, which leads to great confusion of terms, and a misapplication of Isa. 44:2727That saith to the deep, Be dry, and I will dry up thy rivers: (Isaiah 44:27) -as if it applied to Gentiles, which the simple reading of the chapter disproves. Hagar is here (Gal. 4} interpreted as the law -necessarily leading to bondage. The Jerusalem above may either mean the heavenly Jerusalem, or the future earthly one-for the same principle is true in either; and it is contrasted with "the now Jerusalem" (v. 25), which would lead one to refer the expression to the earthly Jerusalem in its future state of blessing; but of either, freedom is the characteristic. And this state is represented by Sarah, the one whose womb was dead, so that nothing but the direct and immediate power of God could give the blessing. Hence children of promise are opposed to the children of the flesh, for promise is God's power, flesh is man's -and promise is in vv. 28, 29. used as synonymous with Spirit. He that was born after the flesh, persecuted him that was born after the Spirit -Isaac. Through faith also, Sarah herself received strength to conceive seed, and was delivered of a child when she was past age. Then there is the application, as then, so now; man would ever rejoice in the work of his hands, but faith (would ever rejoice} in the work of God's. And in Israel is the confession yet to be made, the direct contrast to their state as at present described (Rom. 10). "Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us (Isa. 26:1212Lord, thou wilt ordain peace for us: for thou also hast wrought all our works in us. (Isaiah 26:12))," as well as, "we are all an unclean thing, and all our righteousness are as filthy rags, and we all do fade as a leaf (Isa. 64:66But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64:6))." And then will they know, made good to them "by promise, " all that they have vainly sought by works of law. It does appear to me inexpressibly gracious in our God, who knows how our hearts are closed against Him, to give such diversified prominence to those principles of His grace, whereby alone blessing is secured. I conclude then that it would be erroneous to appropriate the term gospel dispensation to the present preaching of it. The preaching of Jesus in the synagogue of Nazareth will again be taken up, and the word of the Lord go forth from Jerusalem, "to preach good tidings to the meek," ευαγγελισασθαι πτωχοις; but then in full accordance with the song of Zacharias in their deliverance into the fullness of earthly blessing, and being set above all their enemies. And this preaching of the gospel we find followed by the renewal of that distinction which has place in the world so long as God owns a people of His own in it, and of it. "Ye shall be named the priests of the Lord, men shall call you the ministers of our God: ye shall eat the riches oldie Gentiles, and in their glory shall ye boast yourselves. -And their seed shall be known among the Gentiles, and their offspring among the people; all that see them shall acknowledge them, that they are the seed which the Lord hath blessed {XXX}."
And this leads me to remark on the confusion caused by appropriating the term Gentile dispensation to the present. The distinction between Jew and Gentile was one made of God, "and ye shall be holy unto me, for I the Lord am holy, and have severed you from other people, that ye should be mine (Lev 20:2626And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine. (Leviticus 20:26))." "Lo, the people shall dwell alone, and shall not be reckoned among the nations (Num. 23:99For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. (Numbers 23:9))." When they lost their sanctity by desiring to be as the nations, God's judgment on them was to begin to call them Lo-ammi, "not my people"; thus making their sin their punishment: and in process of time making their prop and stay, even their leaning on the nations, to be His rod in judgment, by giving power into the hands of the nations, and setting up a Gentile dispensation in the person of Nebuchadnezzar; in the ends of which we find ourselves to be placed as reckoned of God, and called upon to repent, because "He is about to judge the world in righteousness by that man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead {Acts XXX}." Now this is not the judgment of the secrets of mens' hearts, but την οικομενην; and this too addressed to the most civilized of the Gentiles; taking them up precisely where Daniel leaves them as only ready for judgment as Gentiles, i.e., as an earthly people having failed in exercising God's power entrusted to them in righteousness, as well as Israel in exhibiting God as holy in their separation unto Him. -Now the assuming this (i.e., the present time} to be another Gentile dispensation, I am confident places us entirely on a wrong standing, because it is not the Jew discarded from favor and the Gentile brought into his place (as replacing Israel}, "for there is no difference, for all have sinned"; and this worldly distinction is now lost sight of in this one feature embracing all -sinners under grace. The two expressions in the New Testament, "times of the Gentiles" (Luke 21:2424And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luke 21:24)}, and "fullness of the Gentiles" (Rom. 11:25}, are not to be confounded -the former has more especially a political bearing pointing to Gentile domination as co-extensive with Jerusalem's degradation; and the latter, to the purpose of God in gathering out a people from the Gentiles for His name*** The pre-eminence of Israel over the nations is one of the things which our high-mindedness makes us very slow to receive. Their advantages were "much every way," and "the circumcision in the flesh made with hands" was the sign of superior favor in the world from God. "For what nation is there so great who hath God so nigh unto them, as the Lord our God is in all things, that we call upon Him for? and what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? (Deut. 4:7, 87For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? 8And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? (Deuteronomy 4:7‑8))." Now it is with a condition so advantageous that the apostle expressly contrasts the state of the Gentiles -the uncircumcision, without any mark at all of God's favor as nations. "Wherefore remember, that ye being in time past Gentiles in the flesh, that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world (Eph. 2:11, 1211Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: (Ephesians 2:11‑12))." Now these privileges which Gentiles naturally were with-out, were those which belonged to Israel, even to the circumcision in the flesh, they were their natural and national privileges. Of them "as concerning the flesh Christ came" (Rom. 9:55Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:5)}; -their commonwealth was ordered of God -"theirs the promises" -the resurrection was "the hope of Israel"; and God was with them in the world, "what nation is there that hath God so nigh unto them," &c. Here was their special distinguishing mark as in the flesh, as in the world, they had Jehovah for their covenant God. Now it appears to me that the expression "without God in the world," is one of great practical importance. Surely God had not left Himself without witness among the nations in that He "did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with gladness" (Acts 14:1717Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. (Acts 14:17)), and they are held inexcusable by Him, for that they knew not from the visible creation His eternal power and Godhead (Rom. 1).
But this was not to have God in the world, God for their law-giver and king, to go before them and fight their battles, and order for them their civil and domestic economy. This was alone the high privilege of Israel in the flesh, and to this moment as Gentiles in the flesh, no one nation in the world is owned of God as His, -the characteristic still remains -whatever improvement civilization or legislation may be supposed to have made, still as in the flesh they are without God in the world. Surely this truth should humble our pride as citizens of this or any other kingdom; we are so (such) in the flesh, and as such not owned of God at all. And the privilege into which the Ephesian believers were then brought, was no new standing in the flesh, "but now in Christ Jesus," as contrasted with their state in the world, "ye who once were far off, are made nigh by the blood of Christ; He hath made both one" -but not in the flesh -"to make in Himself of twain one new man, so making peace. " Now this is not casting Israel out of his distinctive privilege as in the world, and putting the Gentile into it; but on the contrary the introduction of a principle, even the cross-the end of all fleshly distinctions; to reconcile both in one body by the cross, having slain the enmity thereby. The very assumption of the place of Jewish favor in the world by the Gentiles, keeps up the enmity, and is the subject of God's judgment. "I am very sore displeased with the heathen that are at ease: for I was but a little displeased and they helped forward the affliction (Zech. 1:1515And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. (Zechariah 1:15))." It is indeed part of the mystery of godliness, that God manifest in the flesh -justified in the Spirit -should be preached unto the Gentiles, and believed on in the world. But this is not putting the Gentiles in the place of Jewish favor in the world, but simply looking upon them as "sinners of the Gentiles"; and the Jews too only as sinners having lost all their distinctive privileges; so that the testimony of the cross comes to them indifferently -"there is no difference, all have sinned and come short of the glory of God." The term Gentile dispensation and Gentile Church, appear to me both of them to convey wrong impressions, as if Gentiles were the subjects of favor any otherwise than sinners -during the period of God's long-suffering with them, in testifying unto the work of Christ. And let it be noted, that in the solemn opening of the testimony to Jesus among the Gentiles, recorded in Acts 10, the sure word of antecedent prophecy, is taken up -and Jesus testified of as the Judge, before pointed to as the Savior. And so again, Acts 17 -it is judgment to come on the world, that Paul preaches -a widely different thing from painting them in the worldly favor in which Israel once stood. And as to the Church, it is not Jew, it is not Gentile, but the new man which makes it up -takes it entirely out of those very distinctions that God Himself had made. And I would add, that a Christian is made to stand by our Lord, in direct contrast with a Gentile (Matt. 6:32; 20:2532(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. (Matthew 6:32)
25But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. (Matthew 20:25)). If by Gentile dispensation is to be understood "the times of the Gentiles"; they stand no otherwise acknowledged by God in the world than in the visions of Daniel, that is, for judgment, on the setting up of the kingdom of the Son of man. It is true, that during this period, Jesus as the Lamb of God and Son of God, is preached unto them, and the testimony received in the world; but then it is in order to deliver out of the world, and to have a place and citizenship in heaven. Now in connection with this, I would examine two portions of scripture.
The first is peculiarly interesting to us Gentiles; Acts 15 most plainly shows the isolated position in which we -i.e., the Church, are placed. We have first, the apostle of the circumcision not only asserting that God put no difference between the Gentiles and the Jews, purifying their hearts by faith: but what is more, instead of bringing in the Gentile on a Jewish footing, he puts the Jew on an entirely Gentile level. "But we believe that through the grace of the Lord Jesus Christ, we shall be saved even as they." Whatever distinctive claim the Jew had, was here waived by the apostle of the circumcision himself; and he had such a claim, for Jesus Christ was made a minister of the circumcision for the truth of God {Rom. 15:88Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: (Romans 15:8)}. But this was forfeited -it was now "even as they," in the same manner as they, καθ ον τροπον κακεινοι -the Gentile never had any claim on God -it was pure mercy which brought them into blessing, and "that the Gentiles might glorify God for His mercy." It is not the Jew cut off, and the Gentile come to occupy his place, but it is the Jew brought to renounce all his privileged standing, and to be before God as a mere sinner of the Gentiles. It is the principle of paramount sovereign grace, rising above all failure, and this is the principle in which the Church is set; to us it is "the gospel of the grace of God." Paul and Barnabas follow Peter, in detailing what wonders the Lord had wrought among the Gentiles by them. And then James declares the object as Peter had done the principle. "Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for His name {Acts 15:XXX}." And he immediately shows that this was quite another thing from that which had been the expectation of old, an expectation warranted of God -viz, that He would bring Gentiles into blessing by bringing them under the rule and instruction of His own people Israel. This was the only way to be gathered from the Old Testament, by which Gentiles could be blessed. "And it shall come to pass in the.last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills. and all nations shall flow unto it, and many people shall go and say, come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us of His ways, and we will walk in His paths {XXX}." Now this and similar passages in the prophets, does not speak of a "gathering out of a people from the Gentiles for the name of the Lord"; but of their gathering together to Jerusalem for protection and instruction. This gathering out, is elsewhere called "the fullness of the Gentiles," πληρωμα των εθνων, {Rom. 11:2525For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (Romans 11:25)}, most strictly rendered by our word complement, which signifies not universality, but a limited fullness, as when we say, the ship has her complement of men, we mean the number she is rated to carry. And after the taking out of the complement, the natural order of Old Testament prophecy is resumed, the thread of which had been broken by the unbelief and casting off of the Jews; first of all, in restored favor to Israel; and then, through them, blessing brought to the nations. God again owns the distinction in the world, of Jew and Gentile, and makes known the exceeding great privileges of His nation above all others, in that "many people and strong nations shall come to seek the Lord of Hosts in JERUSALEM, and to pray before the Lord. -Thus saith the Lord of Hosts, in those days, ten men shall take hold, out of all languages of the NATIONS, even shall take hold of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you (Zech. 8:22, 2322Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. 23Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:22‑23))." And thus we find the apostle James giving the voice of one prophet as the concurrent testimony of all, however they might vary in detail. "And to this agree the words of the prophets (not prophet, though he only quotes one), After this (after this out-gathering from all nations, and kindreds, and people, and tongues; Rev. 7:99After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; (Revelation 7:9)), I will return and will build again the tabernacle of David which is fallen down; and I will build again the ruins thereof, and I will set it up, that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord who doeth all these things; known unto God are all His works from the beginning of the world {Acts 15: XXX}." The rescript of this most memorable council in which we have the concurrent judgment of the apostles with that of the Holy Ghost Himself, involves that question which was constantly arising in the Churches, and called forth all the spiritual energy of the apostle Paul subsequently in meeting it. The agitation of the question of circumcision, was in their judgment a tendency to "the subversion of their souls"; and this not merely in the matter of justification, but in being virtually a return to the world out of which the death of Christ had delivered them. It was the attempt to attach value to distinctions in the flesh, the complete failure of which had been proved in that portion of mankind which God Himself had specially savored, for the purpose of trial under the greatest advantages. Hence it would have subverted their souls, putting them again back into the world and into bondage. "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature {"but new creation"} " (Gal. 5:1515But if ye bite and devour one another, take heed that ye be not consumed one of another. (Galatians 5:15))." In the world the advantages of circumcision are much every way. In the cross, faith sees the end ofthe flesh; in the cross, thejudgment of the world, the folly of Gentile wisdom, and scantiness of Jewish righteousness. As Gentiles we have nothing to glory in, being only reckoned as "sinners" of God; and it is just as much contempt cast upon the cross to glory in our uncircumcision in the flesh, as it was in the Jew (though with more reason,) to glory in circumcision. They are equally unavailing as to blessing, neither one nor the other commendeth us to God, the new creation is the alone power of blessing, and that which is regarded by God.
There may be more difficulty in approaching Rom. 11, a difficulty arising in our minds, very much from not recognizing PROMISE as the basis of all blessing; and from our impatience of following the God of patience, in which He has gradually unfolded His truth. And yet I feel confident that nothing can be gathered from this chapter to countenance the notion of Gentiles being brought to occupy the place of the Jewish nation in the earth; on the contrary, there is one statement which most distinctly shows that this is not the case, and that the character of the blessing here spoken of, is not worldly blessing. "If the first-fruit be holy, the lump is also holy; and if' the root be holy, so are the branches; and if some of the branches be broken off, and thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree (Rom. 11:16, 1716For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; (Romans 11:16‑17));" now where in the known world do we see Gentiles partaking together with Jews of distinguished worldly privileges? The Jews to this day are scattered among all nations, and yet partaking of the full privileges of none -standing distinct and separate amongst the nations where they are scattered; and their history in the world has been little else than one continued act of cruelty and oppression on the part of the Gentiles. Whatever favor therefore be here intended, it must be one open to them, as well as Gentiles, and in which some of them were standing when some of the branches were broken off to make room for the wild branches to be graffed in. And I do not see here anything more than the literal statement (Eph. 3:66That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:6)), "the mystery -that the Gentiles should be fellow-heirs, i.e., with the Jews; and of the same body, and partakers of His promise in Christ by the gospel of which Paul was made a minister." Now to mark this historically -the full testimony unto Jesus as Lord and Christ, was first of all given by Peter exclusively to Jews, and in terms of universality, that is, He addressed them nationally, and not as individuals. It was not as preached by Peter in opening the kingdom of heaven to the Gentiles (Acts 10), "Whosoever believeth" -but "Repent and be baptized, every one of you (Acts 2:3838Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38))." "Unto you first, God having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities (Acts 33:26)." "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 (Acts 5:3131Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (Acts 5:31))." After this testimony, the national guilt is sealed up in the martyrdom of Stephen, and then upon some of the branches being broken off, was immediately raised up another witness as a special apostle and teacher of the Gentiles. But still even by him the precedence of testimony was given to the Jews, until their blindness was consummated in his interview with them at Rome (Acts 28). To him was "a dispensation of the gospel" entrusted, which he calls "my gospel," "the gospel of the grace of God"; of the power of which he stands forth as the marked witness generally to all, and the pattern to them who should hereafter believe on Jesus to everlasting life. Now seeing that the only way of blessing is prerogative grace, Israel being Lo-ammi, and the Gentiles never a people at all, the gospel is now preached with "whosoever" "if any man"; and the blessing into which they are brought who believe the testimony, is the fullness of the blessing of the gospel of God. This fullness of the blessing, Israel -the nation had not attained to, but the remnant even of them according to the election of grace had attained, and the rest were blinded, blinded unto this day. And wherefore? their very table had become a snare to them {XXX}, their very special privilege of supreme earthly blessing stood in their way of attaining to the fullness of blessing. From their own expectation they are fallen and cast off, but this, in the marvelous wisdom of God has become the riches of the world, and the riches of the Gentiles; -introducing what eye had not seen, nor ear heard, nor had entered into man's heart to conceive -the untraceable riches of Christ, preached among the Gentiles. When the fullness of them is come in, then all Israel shall be saved; and what shall the fullness of Israel be, but the riches of the world too, though in another manner than is now manifested? In this chap. therefore, we have the same order as we have seen in Acts 15. Election of grace from among either Jew or Gentile, -the principle, a fullness of the Gentiles gathered out {Rom. 11:2525For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (Romans 11:25)}, and then all Israel saved on the same principle of paramount grace {Rom. 11:2626And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: (Romans 11:26)}, as the remnant now, saved simply on the ground of mercy, and manifesting in their failure, that the gifts and calling of God never fail {Rom. 11:2929For the gifts and calling of God are without repentance. (Romans 11:29)}: and on their restoration to favor as a nation, the Gentiles come into blessing through them. "For the Redeemer shall come to Zion, and shall turn away ungodliness from Jacob, for this is my covenant unto them when I shall take away their sins." And then immediately follows, -" Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee: for behold the darkness shall cover the earth and gross darkness the people, but the Lord shall arise upon thee, and His glory shall be seen upon thee, and the Gentiles shall come to thy light, and kings to the brightness of thy rising" (Isa. 60: XXX)"
Marvelous indeed is our unbelief in refusing to submit our judgments to God's own commentary on the history of His dealings with Israel, in which He sets before us the great principles of His dealings with man. Surely as spiritual, we should say, "0! the depth of the riches both of the wisdom and knowledge of God!" There is one thing to notice here, a two-fold election, and a two-fold fullness. In Rom. 11:55Even so then at this present time also there is a remnant according to the election of grace. (Romans 11:5), we have "a remnant according to the election of grace in the present time," called in v. 7, the election contrasted with "Israel"; and likewise a future fullness, v. 12. In Rom. 11:2828As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. (Romans 11:28), we have the security of blessing to Israel, in remembrance of His mercy and His covenant with their fathers, even as it is written, "The Lord did not set His love upon you, nor choose you because ye were more in number than any people, but because the Lord loved you, and because he would keep the oath which He had sworn unto your fathers (Deut. 7:9, 89Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; (Deuteronomy 7:9)
8But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. (Deuteronomy 7:8))." "As concerning the gospel, they are enemies for your lakes; but 'as touching the election, they are beloved for the Father's sake {Rom. XXX};" the election here means the nation, "all Israel," -"Israel my chosen." And so Israel's fullness, v. 12, is "all Israel" of v. 26; very different in character from "the Gentiles' fullness," v. 25, which, as we have seen, is a gathering out from all nations {now}. It is not therefore Israel cast off, and Gentiles brought into their standing; but Israel enemies, that the gospel may be preached unto Gentiles. And how strangely self-complacent have we been in using this portion of God's word for a prop to our pride, which is specially given to us lest through our misinterpretation of God's dealings with Israel we should be high-minded. I conclude, therefore, that the term -Gentile dispensation, as applied to our present circumstances is liable to lead into the very error against which we are here so explicitly warned.
The impropriety of the application of "the new covenant" to ourselves, as though there was not that in it which we at present have not, as well as something that we have which is not in it, will, I think, plainly appear to a mind subject to scripture. In the first place, when given in detail, as it is in Heb. 8, it is expressly stated to be with the house of Israel and the house of Judah; and contrasted with one previously made with them on bringing them out of Egypt, and to them (being the elect nation) it is one of universality, "all shall know me, from the least to the greatest." Here then is one essential difference, for there is no elect nation now, but the election of individuals out of every nation; and this is expressly marked by our Lord. It is written in the prophets, (not prophet, and therefore embracing Jer. 31:34 as well as Isa. 54:1313And all thy children shall be taught of the Lord; and great shall be the peace of thy children. (Isaiah 54:13)). And they shall be all taught of God. And then he applies God's teaching individually. -"Every man (or any man) therefore that hash heard and learned of the Father, cometh unto me." Again -we find this new covenant in connection with Jerusalem. "Behold! the days come, saith the Lord, that the city shall be built to the Lord, from the tower of Hananeel, unto the gate of the corner (Jer. 31:38)," which it is not now, as known to us. And the use the apostle makes of the passage from Jer. 31 as quoted in Heb. 8, is indeed to show that the blessings into which they were then introduced, were to be found under that covenant, even before it was formally made with the house of Israel and the house of Judah. (See Heb. 10:14-1814For by one offering he hath perfected for ever them that are sanctified. 15Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17And their sins and iniquities will I remember no more. 18Now where remission of these is, there is no more offering for sin. (Hebrews 10:14‑18)). It is indeed true, that the blood by which that covenant is sealed, has been already shed; and we know its power in the remission of sins now, as the house of Israel will hereafter; and therefore we fins our Lord saying -"This is my blood of the new covenant, which is shed for many, for the remission of sins," putting this as the assured basis of all blessing.
Again -the indwelling of the Holy Ghost was a blessing without {outside of} the range of any expressed covenant. The new one takes it not in; and the only prophet of such a blessing, was the great prophet Himself -"He commanded His disciples that they should not depart from Jerusalem, but wait for the promise of the Father which ye have heard of me (Acts 1:44And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. (Acts 1:4))." And therefore the new covenant does not include all the blessing we are called to inherit, either now or in the world to come {i.e., in the millennium, the age to come}, although the principle of it is the basis of all blessing.
So also would I say, that it would not in strict propriety, as giving its distinctive character, be right to call the present the spiritual dispensation, for surely the next will be also, but under different circumstances. For man cannot even enjoy earthly blessing without the capacity of enjoying God in it, and so our Lord signified to Nicodemus (John 3:10-1210Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? (John 3:10‑12)).
And I would add, that when we use the "Church" as characteristic of the present dispensation, it is to be meant only as formally set up, or otherwise it might seem to take away from the blessing of the saints before Christ as to their portion in glory, if we were to limit "the Church" to the present time only.
But "The Mystery," I believe to be only applicable to that which we do now know as our portion. It has, indeed, principles in common with antecedent and coming dispensations, and yet its own distinctive character from them all; and that very character attaching to it a blessing beyond all others. There are many mysteries now revealed to us -that of Israel's blindness (Rom. 11); that of the change of the living saints (1 Cor. 15). But if any one would compare the following texts, I think he will find in them that "The Mystery" contains all that new and complete revelation of which Paul was the chosen witness, and which he styles "my gospel" (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); 1 Cor. 2:77But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (1 Corinthians 2:7); Eph. 1:9; 3:3, 4, 9; 6:199Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: (Ephesians 1:9)
3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (Ephesians 3:3‑4)
9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9)
19And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, (Ephesians 6:19)); the mystery of the gospel for which I am an ambassador (Col. 1:26, 27; 2:2; 4:326Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:26‑27)
2That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; (Colossians 2:2)
3Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: (Colossians 4:3); 1 Tim. 3:9-169Holding the mystery of the faith in a pure conscience. 10And let these also first be proved; then let them use the office of a deacon, being found blameless. 11Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. 14These things write I unto thee, hoping to come unto thee shortly: 15But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:9‑16)). The essential characteristics of the mystery, that in which it is without parallel in anything antecedent to its revelation, and so far as I can see, in any subsequent dispensation, I believe to be set forth in an orderly manner in the first fourteen verses of the 1st chapter of the epistle to the Ephesians. It is introduced with abounding thanksgiving -"blessed be the God and Father of our Lord Jesus Christ." "Our Lord," this is the great principle -connection with Him, and union as with the anointed one; as it is added in the end of the verse, "in Christ":
1. -Union with Him as risen, ascended, and glorified, being now the basis of blessing, according to His own word; "I ascend unto my Father and your Father, to my God and your God" (John 20); and again "wherefore God, even thy God hath anointed thee with the oil of gladness above thy fellows"; once more -"because I live ye shall live also. " This union {oneness} with Him in life, I believe to be the very distinctive characteristic of "The Mystery"; even the wide difference between His power of imparting life -("God who quickeneth the dead," "the Son having life in Himself'), and His being declared to be the Son of God with power according to the Spirit of holiness by resurrection from the dead; "I am the resurrection and the life."
2. -As connected with this, the blessings are all heavenly, and therefore spiritual, being capable of being enjoyed only by this new spiritual life, and revealed only by the Spirit Himself. They are what eye hath not seen, what ear hath not heard, and what hath not entered into the heart of man to conceive, but God hath revealed them to us by His Spirit, for the Spirit searcheth all things, even the deep things of God. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given us of God {1 Cor. 2:11-1611For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:11‑16)).
{No, nothing of the mystery was known or spoken of in the OT. Silence had been kept concerning the mystery (Rom. 16:25, 2625Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: (Romans 16:25‑26)). It was "hidden from ages and generations (Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)), i.e., it was hidden in the OT time-periods and hidden from the peoples. In fact, it was not hidden in the OT, it was "hidden throughout the ages in God" (Eph. 3:99And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:9)).
Concerning 1 Peter 1, it is helpful to see that vv. 6-9 are parenthetical. Thus, read v. 5 and go to v. 10 and continue. The OT prophets were searching out the grace that was to be brought to Israel and the sufferings of Messiah and the glories to follow (cp. Luke 24:25-2725Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26Ought not Christ to have suffered these things, and to enter into his glory? 27And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:25‑27)). None of this involves the mystery. "To whom it was revealed, that not to themselves but to you they ministered those thing, which have now been announced to you by those who have declared the glad tidings by [the] Holy Spirit, sent from heaven..." (1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12)). This is written to believing Jews, "the Israel of God (1 Peter 1:1, 21Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:1‑2); Gal. 6:1616And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. (Galatians 6:16)), "who have pre-trusted in the Christ" (Eph. 1:1212That we should be to the praise of his glory, who first trusted in Christ. (Ephesians 1:12)). They had "pre-trusted," i.e., trusted ahead of the time which the prophets of Israel prophesied, namely, the millennial reign of Christ and His glories in that connection. These things are ministered to believing Jews (not to the exclusion of believing Gentile, of course), but certainly not the mystery. Concerning salvation, as Israel shall have the forgiveness of sins under the New Covenant, we Christians (believing Jews and believing Gentiles) have that also, now, ahead of millennial blessing, though not as under a covenant, of course, for the covenants of promise belong to Paul's kinsmen according to the flesh (Rom. 9:3-53For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:3‑5)).)
3. -All this traced "to the good pleasure of the will of God," "having chosen us in Christ before the foundation of the world." It is not to be denied that "known unto God are all His works from the beginning of the world," and in a certain sense, it might be affirmed that there is no priority in things to the mind of God. But we have to do with revelation and not with metaphysics, and I do not think that believers have sufficiently attended to this; they have indeed used the truth of our election in Christ before the foundation of the world, as a proof of the sovereignty of God's grace, but of this, an election in time would be equally a proof. And I do see in this "before the foundation of the world," an implied contrast with Israel in its connection with earthly blessing -"When 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 {XXX}." Now the date of this divine arrangement is subsequent to the flood, when there were nations (Gen. 10:55By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. (Genesis 10:5)). And the inference I would draw is this, that "The Mystery" knows nothing of time; when it is realized, time becomes one of the old things passed away; and that it only has to do with that which in its very nature is eternal. "We look not at things which are seen, but at things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal {XXX}." The frequent recurrence to this by the apostle is surely not without its meaning -"according to the promise of life, which is in Christ Jesus {2 Tim. 1:11Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, (2 Timothy 1:1)};" "according to His own purpose and grace, which was given us in Christ Jesus before the world began {2 Tim. 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9)};" "in hope of eternal life, which God that cannot lie promised before the world began" {Titus 1:22In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)}."
And seeing this, I believe, will tend to show the character of that holiness, unto which we are chosen, to be dissociation from the earth and time-things, and association with heaven and eternal things. And one thing more, it takes at once those who are called into the fellowship of the mystery from out of the power and bondage of the law, as having been chosen in Christ before the foundation of the world, as well as cuts off every other ground of confidence, than the good pleasure of God's will and His own eternal purpose.
4. -Adoption; "having predestinated us unto the adoption of sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved." This sonship in union with Christ, resulting in conformity to Him (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)), was a new and unheard of privilege. The Lord had said -"Israel is my son even my first-born" (Ex. 4:2222And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: (Exodus 4:22)). But this principle however great, falls far short of sonship as known now -"if a son, then an heir, an heir of God and joint-heir with Christ {XXX}." "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God (1 John 3:1-41Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure. 4Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:1‑4))." It we compare Lev. 26:1212And I will walk among you, and will be your God, and ye shall be my people. (Leviticus 26:12), 2 Sam. 7:6, 76Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. 7In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar? (2 Samuel 7:6‑7), 2 Cor. 6:16-1816And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:16‑18), we shall find separation unto God to be the principle of sonship; but in Israel it was unto God in the world, in us unto God in the beloved in heaven. And God walks and dwells with us now in a different manner from what He promised of old; and hence
5. -We find a special seal set to of God unto the blessedness of those who were made partakers of this calling-in the gift of the Holy Ghost, the special gift of the Father to the Church (John 14:1616And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:16)), even as the Son is the gift to the world; but with "the promise of the Father" -the Holy Ghost as THE COMFORTER, the world has nothing to do (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)). Surely He is the Spirit of testimony to it, as He ever was to Israel (Acts 7:5151Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. (Acts 7:51)), but as the Comforter, and therefore the earnest, He was not known to Israel and is not, cannot be, to the world; for all its comfort is because Jesus is away from it, and therefore it laughs and rejoices -the Comforter is needed by those who weep and lament. And the world has its good things now, and therefore needs not an earnest of coming blessing. In this we see again the perfect harmony of this blessedness -it is unseen, unearthly, having no place in time, but the Holy Spirit is its revealer and communicator even now, hence the Comforter and the earnest. Surely others saw by faith another and better country, even a heavenly; but while faith leads back to the cross, and from thence looks onward to the glory -even now we have a present portion, a portion which cannot be in the coming dispensation, because it will be the blessing itself, the redemption of the purchased possession {XXX}, and it is an earnest only till then; a portion now, even the Holy Ghost dwelling in us, and giving to us in humiliation a portion of that which we shall have in fullness in the world to come. For the earnest is not only a security but a part payment already made. Of sonship, righteousness, glory, and strength, we have even a portion now, but necessarily exhibited in another manner from what they will be, at the revelation of Jesus Christ.
Now, while it is fully allowed, that the mystery has many principles in common with foregoing and coming dispensations -in election so far as the sovereignty of God is concerned -in justification, as freely by His grace through the redemption that is in Christ Jesus -for these are immutable principles of blessing whether in things in heaven or things on earth -all being in the coming dispensation to be headed up in Christ; but surely His headship over all, is not the same as His headship to His body the Church: yet I do believe that these five things are distinctly characteristic of "The Mystery," Union with Christ as ascended and glorified -all heavenly blessings secured in Him; its date from before the foundation of the world, thus taking it out of time; predestinated to conformity to the glorified Jesus; and the possession of the Holy Ghost, as the other Comforter during the time Jesus is received into the heavens.
The practical power of these truths is now beginning to be felt -would they were more felt and enjoyed. I enter not into them here, only remarking that they are the truths which deliver us from Gentilism, vain philosophy, and wisdom, and from Judaism, which is present {?} earthly blessing -(see Col. 2), where our being filled to the full in Him, in whom all the fullness of the Godhead dwelleth bodily, and who is the head of all principality and power, is laid down as our security against going back to the "rudiments of the world," on one side or the other. And I would add, that the ignorant and wicked attempt of man to add to his paramount blessing, that which is passed and gone for a while, even earthly glory which God can sanction, issues in another mystery the direct contrast to "The Mystery" -even BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
It is surprising to witness the self-complacency of men in reference to this -Babylon; as if they were out of its influence or judgment, because they are not papists. When its very principle is making even godliness itself subservient to secular grandeur, "supposing that gain is godliness"; and where is the difference before God, between having that which is great, and of credit, and of value, in the world, and seeking to have it? Surely such are blind to the riches of the glory of this mystery among the Gentiles, which is Christ in us the hope of glory; or they would not thus mind earthly things. May the saints of God be wise and humble, and renewed in knowledge walk worthy of God who has called them into His own kingdom and glory. Amen.
The Christian Witness 4:297-321 (1837).