GOD'S TESTIMONY, THE KINGDOM, AND THE NEW COVENANT

GOD’S TESTIMONY, THE KINGDOM, AND THE NEW COVENANT

It is impossible to overrate the importance of gathering up the various indications and foreshadowings which God has seen fit to give from time to time in the course of the world’s history of His mind and will, and to apprehend the meeting-place of all in the One in whom God has been fully and perfectly declared in grace. The effect cannot but be to establish the soul in the knowledge of God, and in the sense of His patience and wisdom. The three elements of God’s will which are particularly prominent in the Old Testament are of blessing, dwelling, and ruling. Though these thoughts have been historically developed in this order, it must be evident to any thoughtful soul that in their establishment and application rule, or the kingdom, must have the first place — for in man’s condition of departure and moral distance from God there can be no blessing until his soul has come under the moral sway of God. Now the kingdom of God has come into effect; not simply in word, but in power. In all the history of man from the time that sin came in there had been the moral government of God. Of this there is abundant record in the Old Testament. Saints were instructed in the principles of it, and encouraged to wait patiently for the issue of it — but this was a very different thing from the soul being freed of the fear of death, and under the moral sway of God revealed as imputing, in grace, righteousness to the believer apart from works.

The foundation of God’s kingdom is righteousness. This was secured in the death of Christ. Righteousness must be God’s measure of creature responsibility, and this has been fully and perfectly met in the death of Christ, so that the love of God can freely flow forth in the channels which it makes for itself; and in this conciliation ^[p. 451] of righteousness and love, where sin was in question, we see the glory of God. God is glorified in the Son of man (John 13: 31), the resurrection of Christ is the divine testimony of righteousness for man, hence in the acceptance of that testimony the believer is justified and has peace with God. The glory of Christ may be said to be the celebration of righteousness, and the Holy Spirit has come to bring the report of it, and to enable us to look at the glory of the Lord; and thus we are permitted to share in the joy of the great celebration. Not only are we subjects in the kingdom, but we are in the joy of it — suffering also for it, that we may be counted worthy of it. If we suffer with Him we shall also reign with Him.

Thus we have the kingdom of God established in the heart of the believer in its power and joy, and this leads on to further blessing, to the reality of the new covenant which is established and ministered in the light of the glory of the Lord. In the development in the Psalms of the truth as regards Israel, we have first the kingdom established, and then the blessings of the new covenant made good in Israel; and I judge that, in principle, the same is true in Christianity. Having been led to the confession of the Lord Jesus, we learn the terms on which it pleases God to be with us; these have been spoken of as divine teaching and righteousness; as to the first, the love of God, as revealed in Christ, is shed abroad in our hearts by the Holy Spirit that is given to us; and, as to the second, we are conscious in the light of God’s love that no sin can be imputed to us. Thus we become appreciative of and responsive to the love of God. We are taught of Him and know Him. Nothing can be more important for us than to see the great realities that subsist at this moment. The fact of the kingdom having, in the hands of man, become a mustard tree, and of Christians having practically gone back to the conditions of the old covenant, may tend to obscure but cannot affect the great realities which God ^[p. 452] has brought to pass in Christ — the kingdom and the new covenant; and the latter has its sanction and power in the glory of the Lord; and the more our hearts are led into the light of that glory the more alive we become to the blessings of the covenant. We have part in the great supper in God’s house, and are conscious that we are welcome guests.

Now a few words may be said as to the moral effect of all this on ourselves — for the truth which has been before us cannot, if accepted, fail of having a profound moral effect. It appears to me that while we cherish and in a measure delight in the love of God, we become more and more alive to the truth that His love is a holy love, intolerant of a breath of evil, and we arrive at the painful experience that in ourselves there is nothing in common with the holiness of God; so far from touching anything in man, it is rather repugnant to him. Hence we learn that nothing of the flesh or nature is sanctified for the service of God, that we can be and are for Him only as we have begun in the knowledge of God’s love, and grow in it. The secret of holiness lies in love, and for the Christian all has to be new, and all of God, starting in the knowledge of His love, a new creation; and the painful lesson has to be learnt that the flesh is incapable of receiving any impression from the holiness of God, that in the light of God there is nothing for it but the circumcision of the cross, and this is possible as one’s heart is made acquainted with the love of God. We are rooted and grounded in love, and in partaking thus of the divine nature, not only do we advance in holiness, but the power of apprehension in the things of God is increased, we have entrance into the range of His counsel. Thus we have love, holiness, and intelligence marking the Christian, and qualifying him for his place in common with other saints in the service of God in the sanctuary; the truth is apprehended that the saints are Christ’s brethren, one with Him in the presence of the Father.