GOD'S PLEASURE, TO IDENTIFY US WITH CHRIST
GOD’S PLEASURE, TO IDENTIFY US WITH CHRIST
The subject which I desire to bring before you at this time is the basis or platform on which the power of God operates, viz., that of resurrection. I think that most people regard resurrection simply as a fact, but it is important to think of it as a platform. To give the idea of platform I would say that the world is the platform of man’s activity — where man’s power operates, where all the great battles, by means of which the course of kingdoms has been determined, have taken place, though freely acknowledging that the hand of Providence is above all these things. But God’s platform is a moral one and immovable; and it is resurrection which is, in a sense, His glory. There it is that He sets forth Christ to us in justifying, delivering power. There are three points on which I purpose to dwell, viz:
- The platform — what it is.
- How God has arrived at it.
- How we arrive at it.
I may begin by saying that it is quite impossible for man to apprehend God’s platform, except by divine teaching. It is beyond man’s ken, because it is resurrection. God’s power works there, and to know God’s power and its operations we must reach this platform.
Colossians 2: 12 is the first passage I would turn to — “Wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead”. Here we find the apostle speaking to saints who had reached and occupied the platform of resurrection. But first of all we must see how we have to reach it.
[p. 301] It seems to me a senseless thing for the world to commemorate the resurrection of Christ, because the world knows nothing about resurrection — when Christ was raised He was not shown to the world again. Resurrection is not an event in the course of this world’s history at all. I can understand the world commemorating Christ’s birth, and even His death, by days, because birth and death come within the cognisance of man but not resurrection.
I want to show you first how God has reached this platform, and that which He presents to us on it.
Before it could be reached two things had to be removed from before God. Resurrection necessarily refers to those who have died; it has no meaning otherwise. At the Lord’s coming it is the dead who are raised; the living are changed. Hence to reach this platform God must deal with that which brought death in. Otherwise He would not be glorified. Hence resurrection means that what brought in death has been removed to God’s glory, and this is the platform.
Two things had to be removed, viz., (1) sin and (2) the flesh, in order that God might reach the platform of resurrection; it was for this end that Christ died. They did not need to be removed for Christ’s own resurrection, but they had to be removed before God could be glorified in our blessing and deliverance.
Flesh had to go, for the reason that there is no good in it. Moreover, it does not even reflect God’s goodness. What characterises a precious stone is that it reflects light; there is no light in itself. In like manner the moon reflects light from the sun. But with the flesh the case is different. Not only has it no inherent goodness, but it is incapable of reflecting the goodness of God, for it cannot appreciate it. I think flesh may appreciate the mercy, and, in a certain sense, the power of God, but not His goodness. Hence Paul had to say, “I know that in me, that is, in my flesh, dwelleth no good thing”. I quite admit there are unconverted [p. 302] people who are good, as men speak, but they have no sense of God’s goodness. The Christian appreciates it, and becomes like a precious stone; he reflects it. There is no good in flesh, so it had to be removed. The only thing it was fit for was crucifixion, and crucifixion is connected in Scripture with flesh.
Now sin is more positive and merits death. The flesh was tainted by the serpent, and so the Son of man must be lifted up. The serpent turned man away from what light he had of God’s goodness to do his own will. Hence sin merits death. Any creature which asserts its will brings in confusion, and hence sin merits death.
But God has now reached the platform of resurrection, sin and the flesh having been removed to His glory, and death, His judgment, annulled. We see in 2 Corinthians 5: 14 - 16 that the whole order of things after the flesh was over for the apostle. Hence in verses 17 - 20 God has reached a ground suited to Himself, where all things are of Himself. Here it is the platform of reconciliation. By that I understand the removal of all that caused distance between God and man on God’s side — sin and man’s will. An illustration of reconciliation is given in Luke 15, when the father kisses the prodigal — all distance was removed. This takes place on the platform of resurrection. It is there that God’s power operates. I admit that resurrection is itself an expression of His power, but it is on the platform of resurrection that everything is carried out for His glory. This is seen in John 20, where the Lord is amid His disciples in His resurrection body. We need to apprehend this. Think of what it cost God to reach this platform — to remove sin and the flesh! Henceforth Christ is not known after the flesh — all that order is gone and a new platform now subsists. The platform is one of peace. It is otherwise with man’s platform — the world. What is seen there is unrest. The nations remind me of dogs tied up. I have been [p. 303] told, by those who may be supposed to know the world, that the only way to keep peace is for nations to be fully armed and prepared for war, but I do not see much peace in that. God’s platform is a platform of peace.
Now, God reached this platform very quickly. Our way to it is often tedious, but when once God came out to reach it, it was reached as in a moment. It was reached through the cross, where sin and flesh were removed, so that God’s glory and power might be set forth in resurrection.
I want you to ponder the importance of our reaching this platform — to look at resurrection, not simply as a fact, but as a platform. When your soul reaches this platform you will get a sense of God’s power. If there is one thing above another that souls need, it is experience of God’s power. This is what would establish our souls in faith. It was this point which the Colossians had reached.
Now a word about what God sets forth on His platform. It is one single Person. We read in Matthew that many of the saints which slept arose after Christ’s resurrection, but we hear nothing more of them. Christ alone is seen. He is declared Son of God with power by the resurrection from the dead. He is set forth on that platform in two lights.
- As presenting God.
- As having a link with man.
If we look at the Lord risen we behold His glory, and in beholding His glory we behold the glory of God, i.e., God’s effulgence in His face.
Had man remained as God made him he would have known something of God’s goodness, but I do not think that he would have known much of God. But what we have now is the effulgence of God shining out in the face of Jesus. I now know God’s righteousness, His holiness, His grace and His love, all in a sense [p. 304] tested, but displayed. God is effulgent, but only in the face of Jesus. It is there that His glory shines. His nature is made known and glorified. I think I understand the expression that has been used by another, ‘There is nothing like the cross’ — there God has come out and there alone He is known. I would like to be occupied with the cross all my time down here, because there God is effulgent. Christ is now on the platform of resurrection, and in Him is revealed the full effulgence of God. It is good for our souls to be in that light — “God ... hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ”. (2 Corinthians 4: 6. See also 1 Peter 2: 9.) If your soul is in the brightness of that light you will reflect it, and you will become like a precious stone. Precious stones are what garnish the holy city.
My feeling, when I address a company like this, is that I never do my subject justice; but my desire is to suggest a thought to be pondered over.
Now the second point is that on this platform of resurrection we see Christ as Son of man and Son of David, maintaining a link with man. Christ has still a body because He has become Son of man, and thus He has a link with man, but not, of course, after the flesh. He has a link, too, with David, for we find at the close of Revelation that He says, “I am the root and the offspring of David, and the bright and morning star”. This same blessed Person, who is the effulgence of God’s glory, maintains a link with man in His resurrection body. I cannot conceive anything more wonderful. It was His body He showed to the disciples that they might identify Himself.
If you read the gospels you will find these three titles again and again applied to Christ, “Son of God”, “Son of man”, “Son of David”, and they are witnessed in a special way in John 11 and 12. I think that the significance of the title “Son of man” is that everything that was adverse to God — Satan, death, and [p. 305] every enemy — has been put under Him. The Son of man subjugates everything. If you want a testimony to this read Psalm 8; God’s ways are retributive, and if Satan corrupts man he must be put down by Man. When the seventy disciples returned to the Lord, rejoicing that even the demons were subject unto them through His name, the Lord says, “I beheld Satan as lightning fall from heaven”. This takes place when the man child of Revelation 12 is caught up to heaven. The man child has been caught up, and the only thing that causes the apparent delay is because the Church, the bride, is not there yet. Satan has corrupted man, and will be put under the feet of man. To this the apostle refers in Romans 16: 20, where he says “The God of peace shall bruise Satan under your feet shortly”.
Then we find that as Son of David Christ brings in the sure mercies of David. This is all on the platform of resurrection. (See Acts 13: 34.) It would be in God’s power to bless man temporarily down here, but the result would be that all would be spoiled by sin and the flesh. But He works on the new platform of resurrection to set aside the power of sin and the flesh, and eventually to bring into the world the sure mercies of David in the Son of man.
All these things are combined in Christ. Would that our souls were kept in that light! If it were so with us we should have little care or anxiety down here. If we are attached to this blessed Person, what a portion is ours! But I hope, please God, to look at that another time.
It is God’s pleasure to identify us with Christ on the platform of resurrection, and it is most blessed and important for our souls to reach this platform; but we must in the first place apprehend it. I will tell you what will be the sign when man’s platform — the world — is about to be set aside. It is when God begins to revive Israel. When Israel went to the wall Babylon came into prominence, and so when Jerusalem comes [p. 306] into prominence Babylon will be set aside. The two cannot go on together; it must be either Jerusalem or Babylon. So, too, as to the heavenly city. The ecclesiastical Babylon, the harlot, has to make way for the bride, the Iamb’s wife.