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Such will be Jerusalem, and such the earth itself, the nations, and Israel, in the promised days of the presence and power of the Lord. Faintly traced by the hand, more feebly responded to by the heart. But "yet true," though "surpassing fable."
All Scripture, however, shows us that such joy cannot be had on earth, or in the circumstances and history of the world, in their present state, nor till the earth is made the scene of righteousness; and such it is not to be, till the Lord have ridded it of all that offends, and all that does iniquity. The sword of judgmentmust go before the throne of glory. The earth must be cleared of its corruptions, ere it can be a garden of holy, divine delights again.
The Gospel is not producing a happy world, or spreading out a garden of Eden. It proposes no such thing, but to take out of the world a people, a heavenly people, for Christ. But the presence of the Lord will make a happy world by-and-by, when that presence can righteously return to it.
The close of the Psalms shows us this. Beautiful close! All praise – untiring, satisfying fruit of lips uttering the joy of a filled heart, and owning the undivided glory of the Blessed One! But this had been preceded by the sorrows of the righteous in an evil world, and then the judgment of that world. For that Book gives the cries of the righteous in an evil world, the joys of the Spirit in the midst of that evil, the varied exercises of the soul by the way, and the end of the righteous in the joy of praise. All, however, forbids the heart from entertaining the thought of joy in theearth till the judgment have cleansed it; the rest is to be prepared for Solomon by the sword of David.
The proper thought of this will keep the heart from being tossed by disappointments, and take it off from the expectation of any progress to rest and stability for the world, or in it, till the Lord have executed judgment. Our joy now is to be in Himself, in spirit, in the thought of His love, and the sense of His peace, helped onward, day by day, in the hope of full and righteous joy with Him, when the wicked have gone from the scene for ever.
How sensitively does the Lord's mind recede from the thought of joy in the earth, when the people were wondering at all things that He did! Turning to His disciples He said, "Let these sayings sink down into your ears; for the Son of man shall be delivered into the hands of men." But this, I may say, was only a sample of all His mind, as He looked to the earth in its present condition. It was ever in His thoughts connected with trial.
Psalm lxxv. strikingly utters this. There Messiah looks on the earth as all dissolved and disordered, about to drink the cup of judgment at God's righteous hand. For the present He expected nothing from it. But then, after the exhausting of that cup, He does look on it as the scene of joy and praise and exaltation of righteousness, He Himself bearing up its pillars, and leading its songs.
I feel it, however, to be a very solemn truth, that God is allowing man, giving him space and time, to ripen his iniquity, that the judgment may fall upon him in the height of his pride, and crush the system which he is raising in its point of greatest pretension and advancement. It is surely a solemn truth. But even in such a purpose, as in all others, "Wisdom is justified of all her children." The believer may be awed by such a fact in the divine dealings with man, but he approves it, understands it to be a fitting thing, that man should be allowed to produce the fully ripened fruit of his own departure from God, to present it and survey it in the pride of his heart, and then receive his righteous answer to all his boasted and enjoyed apostasy, from the signal judgment of God. The iniquity of the Amorites was to be full, ere justice should overtake it. The Lord bore with Babel till the cry of it went up to Him. Nebuchadnezzar had built "great Babylon," as he gloried, by the might of his power, and for the honour of his majesty, when he was driven from his high estate; Haman was full when God emptied him even to the dregs. And the great man of the earth, at the last, shall come to his end, just as he has planted the tabernacles of his palaces in the glorious holy mountain.
It is solemn; but it is as wisdom would have it, and as faith deeply approves it. God is justified in His sayings, and overcomes when He is judged.
Happy I desire to find this meditation. Where there is much conflict of thought and judgment among the saints, it is grateful to the soul to turn to subjects of common interest and delight; and when the scene around is getting full of man's inventions and man's importance, it is well, to look to those regions of light and purity, where God, supreme and all-sufficient, will gather together all things in Christ, both which are in heaven and which are on earth. Regions of light and purity indeed, where all will tell of intimacy or nearness, and yet of the full sense of the position of the Creator and the creature, the Sanctifier and the sanctified. In many a delightful page of God's Word is this brightly reflected. The Lord dwelt in the midst of the camp of Israel while at rest, and, as it took its journey, went along with it, whether by night or by day, whether the road lay right onward, or turned back to the mountain or the sea. But still He was God, the Lord of the camp.
How does all that commend itself to our souls! We bow to this. We rejoice to know that He dwells in a light that no man can approach unto, and yet that He has walked through the cities and villages of earth; that He is One whom no man hath seen, nor can see, and yet that none less than the One who is in His bosom has declared Him to us, been in the midst of us, our Kinsman in the flesh, as well as Jehovah's Fellow.
His supreme authority, as Lord, is infinite; His distance and holiness, as God, are infinite. And yet He is "Head over all things to the Church," and God Himself is "for us." At the very moment of His commanding Moses and Joshua to take their shoes from their feet, because of His presence, He was manifesting Himself to them in symbols or characters significant of the deepest sympathy, and of the most devoted service. Exodus iii; Joshua v.
But enough. I will not pursue these thoughts any further. Yet in the days of increasing gloom and perplexity, like the present, the soul is the more sent to the sure hiding-place of safety, or to the sunny Pisgah heights of hope and observation. It gets the more accustomed to meditate on the strength of those foundations which God has put under our feet-the intimacy of that communion into which He has even now introduced our hearts-and the brightness of those prospects which He has set before our eyes.
I only ask, beloved, Are we pressing, in desire, after this portion? Are we unsatisfied with all in comparison with it? Are we refusing to form any purpose, or to entertain any prospect, short of this? In Psalm lxxxiv. the heart of the worshipper is still on the way, unsatisfied, though he have "pools," and "rain," and "strength" of the Lord, till he reach Zion. In Psalm xc. all which the man of God sees is the vanity of human life and the "return" of the Lord. He does not anticipate changes and improvements in the condition of things, but looks to being "made glad" and of being "satisfied" at the "return" of Christ.
Is this our mind? I again ask. Are we still prisoners of hope, refusing to let anything change the expectant attitude of the soul? The Holy Ghost is given to us, not to change that, but to strengthen it. His very presence does but nourish present dissatisfaction of heart, and the longings of hope and desire. He causes the saint to "abound in hope," and gives breadth and compass to the cry, "Come, Lord Jesus." Spirit of truth, the other Comforter, as He is, He does not show Himself for the Bridegroom, nor propose to make His refreshings "the marriage supper of the Lamb." The energy of hope, the desirings of the soul after our still unmanifested Lord, only speak the Spirit's presence in us the more clearly and blessedly. It is His very design and workmanship. He draws us forth to hope to the end for the grace that is to be brought to us at the revelation of Jesus Christ.
And is He, beloved, our object? The heart well knows the power of that which is its object. Do we make Jesus such? Do we find, in ourselves, anything of that sickness of hope of which we read in Scripture? And are we able to say, "When He giveth quietness, who then can make trouble?"
May the Spirit shed abroad more and more, in the heart of each of us, these and the like affections. And to Him that loved us, and washed us from our sins in His own blood, be glory and dominion for ever! Amen.
Bride of the Lamb! awake, awake!Why sleep for sorrow now?The hope of glory, Christ, is thine,A child of glory thou.Thy spirit through the lonely night,From earthly joy apart,Hath sigh'd for One that's far away,The Bridegroom of thy heart.But see, the night is waning fast,The breaking morn is near,And Jesus comes with voice of love,Thy drooping heart to cheer.He comes; for, oh, His yearning heartNo more can bear delay,To scenes of full, unmingled joyTo call His Bride away.This earth, the scene of all His woe,A homeless wild to thee,Full soon upon His heav'nly throne,Its rightful King shall see.Thou too shalt reign, He will not wearHis crown of joy alone,And earth His royal Bride shall seeBeside Him on the throne.Then weep no more, 'tis all thine own,His crown, His joy divine,And sweeter far than all beside,He, He Himself is thine.1
I do not, however, assume that Lamech was a murderer; but he could identify himself with such. With Paul, he could, in the sense of what he was before God, speak of himself as chief of sinners. And we know also that the repentant Remnant of the latter day will, in their confession, quite take the place of blood-guiltiness after this manner. They will look to Him whom they pierced. They will, in the spirit of Daniel or Nehemiah, make themselves one with the guilty nation.
2
Some have spoken of the Jews, as guilty of the blood of Christ, so as to have betrayed the principle of self-righteousness condemned here. And yet I doubt not that there is a sense in which the Jews are-in a special sense-connected with that sin in the divine judgment. The land of the Jews is the distinguished field of blood; the blood of Jesus, in a great sense, is specially on them and their children. And so, like Cain, that people are under the special securities of God. And further; that blood is to be cleansed from off their land, though it now so stains it. Joel iii. 21.
And still further; the language of Lamech, I also judge, is mystical or typical, intimating the repentance of the Jews who shed the blood, after generations of unbelief and hardness of heart. See note, p. 20.
3
Such passages as Eph. i. 10 and Col. i. 20 tell us that both the heavens and the earth are equally the scene of divine purposes. And the great argument in Rom. xi. instructs us about those purposes, and the ways and times of their accomplishment.
4
What I say of this antediluvian family is only as we see them in Genesis v. I doubt not, as under every trial of man, failure and corruption are witnessed. But I speak merely of their standing and testimony as given to us here. Sons and daughters, as we are told, were born to them, generation after generation, and seeds of apostasy were sown and sprang up among them, I doubt not. But this does not at all affect the lesson we get from this fifth chapter.
5
I am not careful to apply all this, as I believe it may be applied. I rather leave it in the way of a suggestion. But it does seem to me that the Lord, speaking of the Jewish election, takes Noah for His text or type (Matt. xxiv.); while the apostle, addressing the Church, takes his language the rather from the translation of Enoch. 1 Thess. iv. 17; 2 Thess. ii. 1. For the Jewish remnant, like Noah, will be carried through the judgment-the saints now gathering will be in the sphere out of which the judgment is to be poured. For we are taught again and again, as I have noticed before, that exercise of power in that day, in company with the Lord, is part of the glory of the saints. See Col. iii. 4; Rev. ii. 26; xvii. 14; xix. 14.
6
It has been justly said by another, that the principle of governmentwas represented in Noah; that Adam had been the representative head of creation, and that Noah is the same now of government. And I doubt not, that after the judicial scattering from Babel, the nations became associations in which God still recognized the sword of justice and the seat of government, which therefore are still to be exercised, and ought still to be religiously owned and reverenced.
7
As intimating blessed and distinct actions among the Persons of the Godhead, according to covenant arrangements, we may remember Messiah's words in Isa. xlviii. – "And now hath the Lord God and His Spirit sent me." What words! how full of deep, counselled, and ordered grace towards sinners! And they are quite according to the structure of things in the Gospels-for there not only does the baptism of Jesus but many passages tell us or show us, according to this word of the prophet, that the mission and ministry of the Lord Jesus were under the ordaining of God and the anointing of the Holy Ghost; – the Lord God and His Spirit sent the Son, the Christ or Messiah.
8
Just like the throne of David. That throne is for the present in the dust-the crown of Judah is cast down-but the promise of the Lord to it is remembered, as is His promise to the earth. This analogy Scripture giveth us in Jer. xxxiii. Dishonoured now or made the sport of the wicked, the promises to the earth and to David's throne are still in full remembrance, and, in their season, will be accomplished.
9
The family of Cain was the contradiction of this, in those antediluvian days. They tilled the ground for something more than livelihood. Their tillage led to the culture and advancement of the world as a system of gain and pleasure. And thus were the two families distinguished-the one was formed by faith, or by obedience to the revelation of God; the other by the despite of it, as the world is to this day.
10
In their day, Abraham's seed, or the nation of Israel, are again an earthly people; and they exhibit the very opposite of all this. They smite the nations of Canaan; and instead of being called fromkindred and country, they are called to all such things; men, women, children, and even cattle (for not a hoof was to be left behind), journeyed from Egypt to Canaan-from a land of strangers to their own inheritance.
11
The Lord Jesus, in His day, acknowledged this same pledge or symptom of the kingdom. For when the Greeks came up to the feast and asked to see Him, as the Gentile here seeks Abraham, His thoughts are immediately upon His glory. He knows indeed that glory is to be reached only by His death, and so He testifies; but still, His thoughts go out at once to the glory. See John xii. 23.
12
There are mysteries as well as illustrations of faith in these things; but I cannot follow them here. The offer of Isaac on Moriah, we none of us doubt, is a mystery. So, I surely know, is the action of Hagar and Ishmael in chapter xxi. It is the picture of the present outcast but preserved Jew-a homeless fugitive, destined, however, for future purposes of mercy. See Gal. iv. 25. But I follow not these things particularly here.
13
In the mystic history of the earth given to us in Lev. xxiii. the Church is brought in as the "poor" and the "stranger" gleaning in another man's field, in ver. 22. But as she entered that field so she left it. She was the poor one, and the stranger, and the gleaner in another's field, to the end. The field never becomes her property.
Looked at in the light of this beautiful figure, what is Christendom under God's eye?
14
The Lord Jesus, in the days of His flesh, acted as the God who, of old, had called Abraham. For He put in the supreme claims of such an one. "He that loveth father or mother more than Me," says He, "is not worthy of Me." And again, "Follow Me, and let the dead bury their dead." Who but God can step in between us and such relationships, such obligations and services? Duties and affections like these are more than sanctioned by nature; they are enforced by law-law of God Himself. But the call of God is supreme, and Jesus asserted it in the day of His humiliation here.
15
The same mystery, I doubt not, is presented in the marriage of Moses and the Ethiopian, and in that also of Solomon with Pharaoh's daughter. Moses' second wife stands, in dignity, below his Zipporah, who shines in peculiar glory at the mount of God in Exodus xviii.; and Pharaoh's daughter, though fully acknowledged by the king at Jerusalem, would not be given a place in the city of David.
16
See the paper on "Enoch," pp. 32-37, where certain dispensational purposes of God, in their differences, are considered.
17
As to the common sin of Abraham and Isaac touching the denial of their wives, calling them their sisters, see "Abraham," p. 122.
18
Jeroboam in his day took his own way to reach the promise of God touching the kingdom of the ten tribes, by the prophet Ahijah-and he delayed his own mercy; just as Jacob does in this chapter. Nay, further. Jeroboam has to be an exile in Egypt till the death of Solomon, because of this; as Jacob has for twenty years to be an exile in Padan, for the same evil. See 1 Kings xi.
19
It is said in the Jewish writings that he was seventy-seven.
20
This parcel of ground, at last, becomes only a burying-place, like Machpelah; but it had not, at first, been purchased as such, as Machpelah was.
21
In Joseph obtaining the rights of the firstborn, there is something besides grace; but I do not notice it here.
22
Neither Pharaoh, nor Pharaoh's house, nor any in Egypt seem ever to have been told of the sin of the brethren.
23
Zaphnath-paaneah, in the old Egyptian tongue, is said to have signified "the saviour of the world"; in the Hebrew, as we understand, it might be rendered "the revealer of secrets."
24
The title now bestowed was afterwards realized, when the family estate, the land of Canaan, came to be divided between the tribes; for Joseph then gets two portions in his two sons, who are treated as though they had been two distinct sons of Jacob.
25
God is afterwards called "the God of Israel," as before He had been called the God of Abraham, of Isaac, and of Jacob. Because His covenant was with the nation of Israel.
26
All orders of His creatures in all places of His dominions witness Him as the living God; but in the history of redeemed sinners He is witnessed as the living God in victory. This is His glory; and resurrection should be prized by us as the display of it. The sepulchre with the grave-clothes lying in order, and the napkin which had been about the head, are the trophies of such victory. John xx. 6, 7. The history of redeemed sinners celebrates Him thus. To hesitate about resurrection is to betray ignorance of God, and of the power that is His. See Matthew xxii. 29; 1 Cor. xv. 34.
27
The children of light should reckon upon the attempts of the powers of darkness against them. A sudden moment of conflict should not therefore surprise us. For we are set to be the scene or theatre of their defeat by Christ. "It is our illumination" that exposes us. That is its proper natural operation. The more we are in the light, I may say, the more exposed we are. It was Adam's creature-beauty, Job's memorial with God, and the Apostle's attachment to Christ, that laid them open to Satan.
But let me add, that a "messenger of Satan" may be sent forth from the presence of God upon either the flesh or the heart of man. An evil spirit from the Lord came upon Saul, and a lying spirit came upon the prophets of Ahab. 1 Sam. xvi.; 1 Kings xxii. The Lord was beginning solemn acts of judgment, and, therefore, these messengers of Satan were sent forth upon the heart of those who were righteously under judgment. But other messengers of Satan reach only the body or circumstances, as in the case of Paul and of our patriarch. And this is discipline merely, and not judgment.
28
The knowledge of truth alone will never ensure happy or profitable ministry. If we draw merely from our stores or possessions of knowledge, we shall find ourselves confounded. The freshness of the Spirit in us, and the exercise of our gift under Him, at the time of ministry, are also needful.
29
The same Hebrew word signifies kinsman, redeemer, and avenger.
30
The Kinsman delivering and the Kinsman avenging deals with an enemy or a wrong-doer, and not, as in the case of repurchasing, with a righteous claimant. There is, however, this difference: in the case of delivering, the Kinsman only rescues his brother or relative out of the hand of the enemy; in the case of avenging, he visits the blood of his brother or relative upon the head of the enemy. Christ will deliver us from the hand of death at the beginning of the Kingdom (1 Corinthians xv. 54), He will avenge us upon the head of death at the close of the Kingdom. 1 Corinthians xv. 26.
31
I do not regard Job so much as a type, but rather as a sample. His calling was the common calling, as a dead and risen man. Every saint, now gathering for heavenly glory, is such. Israel in the latter day will be as such, and the whole system of the millennial age. The Lord Jesus holds all things, and exercises His offices, as the One that was dead and is alive again. But I judge it to be more fitting to speak of Job as a sample of the common calling, than as a type. I could not, however, object to the expression, were it used by others.
Job learnt his lesson through sufferings. The Lord, I may say, did the same. Hebrews ii. iv. v. He was made perfect for His high functions in that way. Christ's compassions could not have been priestly, till He became a man, partaker of the flesh and blood of the children, and suffered as such. And Job's history may be read as the expression or foreshadowing of all this.
So Israel. They will be as a people who, having destroyed themselves, have found their help in God. Hosea presents them in that character. Their language in chapter xiv. is the language of such a people. And Job's history may be regarded as the expression or foreshadowing of this also. He revives, he grows again as the lily, and his branches spread, at the end, as Israel and Israel's branches will, according to their prophet. So that we may speak of Job as a type. But I still feel and judge it to be more fitting, to present him as a sample of us all, in the common faith, as dead and risen with Christ.
32
It has been observed by another, that Satan is always defeated. This thought seems to get the most striking confirmations from Scripture, beyond the cases mentioned above.
He is the instrument, the willing instrument, of destroying the flesh; but that destruction ends in the saving of the spirit. 1 Cor. v. 5. He receives, gladly receives, one that is judicially delivered over to him; but all that ends in such an one learning not to blaspheme. 1 Tim. i. 20. He sends forth his messengers as thorns in the flesh, delighting to do so, as being bent on mischief, having been "a murderer from the beginning;" but this still works good, for the servant of Christ is thereby kept from undue exaltation. 2 Cor. xii. 7.