ZION
[p. 112] ZION
2 Samuel 5: 6 - 9; Romans 5: 5; Colossians 2: 1 - 3; Ephesians 3: 14 - 17
I wish to speak this evening about Zion, desiring to show that it has relation to the hearts of God’s people, that is, the people of God taken up in relation to God’s sovereign ways, and to be employed in these ways. Zion represents also an abstract principle, but abstract principles are of little value to us unless we can see them worked out concretely; then they become practical and intelligible to us.
Zion, as spoken of in the passage read, is in connection with David, who is a type of Christ as personally attractive. In order to get possession of hearts, there must be personal attractiveness. Zion did not appear in connection with Moses. It is true that Moses spoke of the mountain of Jehovah’s inheritance and of the place that He would build for Himself to dwell in, but a place that God loved remained for David to secure. It was mount Zion that He loved. And so, as I said, David appears as an attractive person. He is introduced to us in this way. He was an obscure person in the family — little taken account of, but as appearing in the midst of his brethren, he was ruddy and of a beautiful countenance. It is he who slays the giant, and he becomes the centre of those who loved him. So that he gained hearts. Jonathan was drawn to him, the maids of Israel sang about him, and all Israel loved him. He was loveable. I say all this, because I have in mind, that, Zion in a practical way, refers to the hearts of God’s people as secured by Christ. This, as we shall see, leads us to the greatest elevation, for Zion includes heavenly relationships and places.
No doubt in taking us up and winning our hearts, the Lord intends to link us up with heaven, so that [p. 113] the full thought of Zion should come to light in a concrete way as the heavenly city comes out of heaven. It is the gates of Zion which God loves more than all the dwellings of Jacob. The heavenly city comes down from God out of heaven. It is, as it were, God’s great masterpiece, the great predominating feature of a world under the supremacy of Christ. That is what it is. “Of him, and through him, and for him are all things” (Romans 11: 36). The assembly is of Him. It comes down out of heaven from God, and glory shall be to Him, as it says, in the assembly in Christ Jesus through all generations of the ages of ages. You see this is what God has in His mind in taking up and gaining our hearts — for that is the organ out of which are the issues of life. God is the living God, and whilst other organs are employed by the Spirit, the heart is that out of which are the issues of life — morally the highest of organs. So that in Ephesians it is the eyes of the heart that are to be opened. Out of the heart are the issues of life and these issues become in their turn controlled by the Spirit of wisdom and revelation, and we know things. We know the hope of His calling and we know the riches of the glory of His inheritance in the saints, and we know the exceeding greatness of His power as shown in Christ.
Now David, as anointed by Israel, went to Jerusalem. You will remember that he is seen in three separate positions as the centre of gathering in the book of Chronicles; he is not seen as such in Jerusalem. In 1 Chronicles 12 he is seen at Ziklag, in the stronghold of the wilderness, and at Hebron. He is not seen at Jerusalem, as I have said, because Jerusalem refers to heavenly places. We do not gather there, we are quickened and raised up by divine power and set down there together. It is not a question of our gathering, but of God’s power. I wish just for a moment to touch on Hebron because it [p. 114] enters so much into what I have in mind. All the tribes came there. I want to say what an exercising point Hebron is. It was a tentative position. David had reigned in it seven years and six months. Things were in the balance during all these years. Seven is the usual period of complete exercise. It went six months beyond. Things were in the balance. Mighty forces were working to prevent the divine thought. It was a tentative period — a testing time — hence, necessarily, with a man like David who had learned to pray, it was a time of prayer.
It is to be noted that the myriads who came to David at Hebron are all counted by tribes, but no person is signalised there save two. The one was the prince of the Aaronites — a man who had acquired fame amongst the priests; and then a young man called Zadok — a valiant young man. It is as if in this time of testing, and waiting, and anxiety, prayer predominated. They were having to say to God, the matter was serious. And so it is that in the corresponding position in the New Testament, namely Colossians, the matter was serious. We have hardly anything like it, for it is not simply prayer with the apostle in regard to things, but combat. The matter was in the balance. He could say much of the Colossians and it was no small matter that Hebron had been reached, but Hebron is not Jerusalem, nor is Colossians Ephesians. Things were in the balance and so there was great combat, because of the opposition. As usual, Abner and Saul’s servants were against David, even as mighty powers were operating to prevent the Colossian saints reaching the point that God had purposed for them. The apostle prays, “that their hearts may be encouraged”. It is a collective idea — “being united together in love”.
You see there is no possible chance of a company of God’s people reaching the purpose of God aside from encouraged hearts and the unity of love. He [p. 115] goes on to say that all was “unto all riches of the full assurance of understanding, to the full knowledge of the mystery of God; in which are hid all the treasures of wisdom and of knowledge”. He said this lest any man should deceive them. Then we find, besides the great apostle who, I suppose, may be regarded as the prince of the Aaronites — a man who combated in prayer, there was another praying man, who was one of them. He was a valiant young man who was greatly concerned about his local brethren that they should stand perfect and complete in all the will of God. I mention all that because it is so important at the present time. Things are always in the balance in meetings. At the entrance of the wilderness, as the people typically received the Holy Spirit, Amalek attacked, and Joshua was taken up to defend the people of God. Satan was attacking through the flesh. The conflict depended on intercession, on the uplifted hands of Moses, supported by Aaron and Hur. Things were in the balance, all depending on intercession, as it is with young people after they have received the Spirit. It is an up and down experience when things are trembling in the balance. Will they go on in the full recognition of the Spirit, or come under the power of Satan? These are conditions that test us. At the outset of our journey, shall we recognise the Spirit fully, or retire in the flesh; shall Christ acquire the supreme place in our hearts? That is the point. And so you find in Romans God coming out to secure our hearts.
In the passage read in Romans 5 it is the love of God shed abroad in our hearts by the Holy Spirit. That is the preliminary movement. It is, as it were, God seizing certain positions of advantage; much more is to follow, but God is seizing Zion, and He approaches it by the Spirit sent from heaven, who brings in the love of God; but that implies that the [p. 116] heart is purified. If I look at the Lord’s word in Mark 7: 20 - 23, I shall learn what a terrible set of occupants there are in man’s heart. The natural man’s heart is occupied as a citadel by a legion of vicious tenants, but the gospel comes in to change the state of things there. It is the presentation of Christ. It is no gospel if it does not -present a Person. Paul says, that God revealed His Son in Him. The first thing is obedience, and so the gospel comes in with authority whilst presenting the Person of Christ in His attractiveness. It is Jesus Christ our Lord. The preacher is subject to that Lord; his heart is full of Him as the Son of God, He is his Lord, and he is manifestly subject to Christ, in preaching. Then he preaches the Son, and the hearer is obedient as he receives the gospel — it is “God’s glad tidings ... concerning His Son ... Jesus Christ our Lord” (Romans 1: 1 - 4). He is presented as such for the heart. The most attractive object in the universe of God, is God’s Son. He is the One that is preached, but He is our Lord, and so as one believes the gospel, even as Paul, he becomes subject. There is no hope without subjection. God can do nothing unless we are subject.
Subjection is the first great principle, and so the apostle says to the Romans, “Ye ... have obeyed from the heart the form of teaching” (Romans 6: 17). There was authoritative teaching. The Romans had obeyed from their hearts, and the basis was laid in these hearts for God’s operations. The Lord gives the Holy Spirit to those who obey. The Holy Spirit comes in consequent upon obedience, and then He sheds abroad the love of God. He brings in a holy power, as shedding abroad the love of God in our hearts; the legitimate result of that is, that we love God. And so all things work together for good to those who love God. As you begin to love God you say “Abba, Father”, by the Spirit. The spirit of adoption comes into your heart whereby you cry “Abba Father”. You are expressing [p. 117] your love to God and God takes account of you in relation to His purpose. You are now ready to enter into Zion, so to speak. So that, as we love God, everything is in our favour, nothing can stand in the way. Everything that may have appeared to be against you is for you. And then it goes on to speak of those who are called. We are taken up on the line of purpose and brought into the place of purpose, that is, we are glorified. Colossians brings in another thing, and that is the opposition that sets in as you are heading in the right direction. Romans 8 shows us that we may fear nothing, but Colossians shows the exercises that belong to Hebron. It is the assembly militant in Colossians and Ephesians, and there is combat, so that we may not be deceived and led away as a prey by anyone.
Now you see that David had all these exercises for seven years and six months until all the tribes of Israel come and anoint him. When they come to do this, he and his men go to Jerusalem. I want to dwell on that, for I think it is a most interesting passage. It is particularly interesting to us because the first and second books of Samuel have to do with the present time and so you have a personal picture of David. Chronicles has to do with the purpose of God looking on to the future. In Chronicles we have Joab taking Zion and repairing the rest of the city, whereas the Spirit of God here limits Himself to David’s action; and we would have it so, beloved. We would have all the work done by the Lord. It is His own work. The more we love Christ the more we delight in what He is doing. It is what Christ has wrought in me. The more we know the Lord the more we love Him — the more we attribute everything to Him. So that David himself goes up and takes the citadel of Zion. I wonder if it is so with every one of us. He has taken possession of our hearts. It is not your yielding it up to Him. He takes it, and then it is [p. 118] called the city of David. It was no mere name given, it was His own city; as is every true Christian who loves Christ. The Lord has taken possession, He dwells in our hearts by faith. But then certain ignominious things come to light. The inhabitants of the land put forth the blind and the lame. They not only inhabit Jerusalem, they are terrible beings — audacious and impudent. Where do the blind and lame come from save from the universal lords of this darkness. Satan, the god of this world, has blinded the eyes of the unbelieving. They may think themselves stalwart men, but they are blind, and of what value are they? What can they do in the presence of Christ? He has annulled the power of Satan. Satan knows it. He cannot face Christ.
In Romans we have the armour of light — it refers to what we know, but the armour of light is not enough to meet the Jebusites with, we need the armour of God. And so these blind and lame are descriptive of the universal lords of this darkness, whether they be moralists or fundamentalists. If it be a question of mere power or human culture it is only blindness, “But if blind lead blind, both will fall into a ditch” (Matthew 15: 14). What can an army of blind and lame men do against the great military leader who has never lost a battle? What can they do? He hated them, and so does the Lord hate current sceptical opposition — blindness and lameness — and they have no place in the house of God. The Colossians were in danger of bringing them into the house; of admitting human ability, sheer blindness and lameness. They have no place in the house. They are hated of David’s soul.
David took the city and he built round about the rampart and inward. There is nothing said about the outer city; that, I suppose, refers to the future, what shall be done by and by when the Lord Jesus takes up His position on the earth; but the building [p. 119] now is inward. That, dear brethren, is what I want to dwell on for a moment. The Lord takes the hearts of His people and then He operates there. The love of God is already there, for the Lord will never have an entrance save as the love of God comes in first. In Ephesians the great thing in the first chapter is the eyes of the heart, that everything may be clearly seen that relates to God. The whole domain from God’s point of view should be seen. Then in chapter 3, that there should be power within being strengthened by His Spirit in the inner man. That is to say, the operations are inward. They are not yet outward. Much is said about transactions in the East, but God is not operating there. It is only a waste of time to be occupied with it. What is going on now is the work of David and it is inward work, not outward.
What is the sphere of divine operation at the present time? We must get our bearings in that relation. God is operating in the hearts of men in relation to His eternal purpose and that is the idea of Zion. He is taking us up in relation to His eternal purpose. The outward thing shall be brought in by and by. It is His inward work that we should have our eyes on. It is a private matter. We must be content with privacy, and not with publicity. I am not disregarding the testimony in connection with reproach, but there is no reproach in the heavenly city. It conforms to divine measurements in every way and it meets human need, and human blessing is provided for when it comes out publicly. As the Lord sat up in the mount of Olives His disciples came to Him privately. Joab built the outer city according to Chronicles. David built the inner city, and this refers to the present time when Christ garrisons our hearts in order that there should be liberty for Him to dwell there; not only come there, but dwell there. This necessitates full military protection. The use of military and naval power is [p. 120] to secure living conditions in a country. Primarily there should be no thought of going to war save to secure certain living conditions for the people, so that men may enjoy their property without violence. And so David is seen here securing things by building the citadel. The heart is secured. “The peace of God ... shall guard your hearts and your thoughts by Christ Jesus” (Philippians 4: 7). An undisturbed heart garrisoned by divine power is the place where divine operations go on undisturbed. It is now the period of faith, so that this chapter in 2 Samuel has to do with the present time. The future is in Chronicles and will come, but David is operating in our hearts inwardly in order that He may have a dwelling place here. Later, when the ark was brought into Zion, David ministered “to every one of Israel, both man and woman, to every one a loaf of bread and a measure of wine and a raisin cake” (1 Chronicles 16: 3). The idea in that is the expression of the dispensation, and that would, I understand, be the gates of Zion which God loves. He loves the people secured for His own purpose of love.
May the Lord help us on this line. I hope you will follow the thought that Zion, while it is an abstract principle conveying the sovereignty of God, for He has chosen mount Zion and He loved it, yet it is to be seen in the saints now, and its principles expressed now. “God loves a cheerful giver” (2 Corinthians 9: 7). That is a concrete example of what it means.