Jesus, in Thee Our Eyes Behold

JESUS, in thee our eyes behold
A thousand glories more
Than the rich gems and polished gold
The sons of Aaron wore.

Fresh blood, as constant as the day,
Was on their altars spilled;
But thy one offering took away
Forever all our guilt.
Thou, great Melchizedec! shalt reign,
In peace, on Zion’s hill
(Thyself the Lamb that once was slain),
And bear thy priesthood still.

Heavenly-Mindedness
It is as quickened together with Christ, and made to sit together in the heavenlies in Him, that we are enabled to survey the world, and all that is in it, by the light of heaven. “If ye, then, be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.” “Mind the things above, not the things on the earth; for ye are dead, and your life is hid with Christ in God.” It is thus that we learn. that the system of things on the earth is the subject of the long-suffering and forbearance of God, who will put off the day of wrath and revelation of the righteous judgment of God, until man’s iniquity has again come to the full. We see the Lord Jesus Christ ready to judge the quick and the dead, yet patiently expecting, that the testimony may go forth unto His sacrifice, that none may perish unwarned. How needful for us thus to be heavenly-minded, and to learn our place of separation from the world-to bear with it as God does; not avenge ourselves, but to leave vengeance to Him, and to show the same grace towards it that He shows, and to use unremittingly the present opportunity of testimony. Here, truly, is the wonderful glory of the mind of heaven —the power to endure. We know not what manner of spirit we are of, till we enter the full mind of Him, the greatness of whose power is the ability to restrain it. “God hath spoken once-twice have I heard this, that power belongeth unto God; also unto thee, Lord, belongeth mercy” (Psalms 62). Where, but in God, shall we find power to rid Himself of His adversaries, so restrained by mercy, and His servants beseeching sinners, the meanwhile, to be reconciled to Him. “Put on, therefore, as the elect of God, holy and beloved, bowels of mercy, humbleness of mind, forbearance and long-suffering, for this is the mind of heaven.”
But whilst we learn that heavenly-mindedness is necessarily sorrow of heart as to things around, we learn also that to do God’s will on earth is necessarily suffering. The Son of man, which was in heaven on. earth, was the just and holy one; He fulfilled all righteousness Himself, but He exercised it not for Himself. To others He was all grace: it was cast into His teeth as a reproach, “This man receiveth sinners, and eateth with them;” and does the Lord vindicate Himself from the charge? On the contrary, He takes, it as the occasion of showing what the mind of- heaven was. This is His great glory; here is set forth the infinite contrariety between God and man; man, who loves sin, puts away from him his fellow-sinner; God’s counseled grace, in showing His hatred—of sin, brings does the Lord vindicate Himself from him near to Himself to—bless him. It is in this that He abounds toward us in all wisdom and prudence. Here it is that God’s thoughts are so far above our thoughts, and His ‘ways far higher than ours; and yet His thoughts and His ways are the rule He prescribes to us. Not only, therefore, in doing God’s will are we called- on to put on the new man, created in righteousness and true, holiness, but to walk—in grace ‘toward’ an evil world—hence necessarily to suffer—he that departeth from evil maketh himself a: prey. God is not judging, he must not judge. God is not taking vengeance, he cannot avenge himself. God is not resisting evil by righteousness exercised in power, he must not resist evil. But beyond this, the blessedness of that grace we do not know, is to be shown forth practically. It was not compulsion on our part that brought the blessing from heaven to man. Even had man urged God to bless him, he never could have thought of the possibility of such a blessing being conferred, as to be so brought into God’s favor as to be made His sons. God’s own grace far exceeded even the exigencies of —man’s misery. This is the mind of heaven, and how is it applicable to us? “Whoever shall compel thee to go a mile, go with him twain. “We are called upon to show the vast superiority of grace rover selfishness-the only natural principle of man-to do more from love than he would exact from-interest. And then follows the perfect love of God, seen in His loving those Who loved not Him, as the only standard proposed for our imitation. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” And the same standard is held up to us as walking in connection with brethren: “ Be ye kind one to another, tender-hearted; forgiving, one another, even as God for Christ’s sake hath forgiven you; be ye therefore followers (imitators) of God, as dear children, and walk in love, as Christ also hath loved us, and hath given himself for—us, an offering and a Sacrifice to God for a sweet smelling savor” (Ephesians 4:32; 5:1, 2).
But the most remarkable characteristic of the mind of heaven, in reference to the world, is, that God should now forego for a time His right to judge the world. “God sent not his Son into the world to condemn the world, but that the world through Min might be saved.” The testimony unto its coming judgment in righteousness is in order to point sinners to Him to whom all the prophets bare witness, that through His name whosoever believeth in Him should receive remission of sins.” There is now joy in the presence of the angels of God over one sinner that repenteth.”
It is the rule of heaven which is prescribed to. us, now we are called on to rejoice in the triumphs of God’s grace; but the time is approaching when the period of God’s longsuffering will be spent, and iniquity come to its full, and then the mind of heaven will be differently expressed:— “I heard, a great voice of much people in heaven, saying, Alleluia! salvation, and glory, and honor, and power, unto the Lord our God, for true and righteous are judgments.” Here is the infinite importance, that the tone of our minds should be in unison with that of God; that when He is dealing with a ruined world in grace, we should be like-minded with Him in reference to it, but that when His judgments are Made manifest, we should be prepared to praise Him for His holiness. This it is into which we are now brought, instead of “being without God in the world,” to acknowledge Him in it. The world; as evil is the sphere of God’s display of His forbearance, and Jesus, in such a world, asserted not His fight, because the assertion of that must have been its judgment. He always took the place of one who receded from that Which He might justly have asserted. John had need to be baptized of Him, yet, with the full allowance of this, He tomes to Ye baptized of John, that thus in obedience He might fulfill all righteousness. So, again, as -the Son, He was not compelled to pay the half-shekel for the Temple service, yet He waived His right. It Was thus that He taught us our place, “But I say unto you that ye resist not evil.” Here is the grand contrast, the system of the world, is the resistance of evil; to this end are all the energies` and wisdom-of roan, whether individually or collectively, directed. The standard assumed is man’s convenience hence much that is evil in God’s sight is tolerated and accredited by human legislation, and the very end for which man is brought up in the world, is the assertion of his supposed rights. The believer hag not so learned Christ; he knows God’s right and title in all justice towards him is Condemnation, but, God has waived that, and given him the right of a son, of His own Tree grace, having made him accepted in the Beloved. His place and standing in the same evil world in which the Beloved Himself stood, is to follow Him, to bring to bear the same mind omit as He exhibited: “Let this mind be in you which was, also in Christ Jesus.” “Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is mine, I will repay, saith the Lord.” That which orders the world in any measure now is vengeance and wrath, —these are the principles of rule in the world as ordered of God. “The powers that be are ordained of God,” and the power “beareth not the sword in vain, for he is the minister of God, a revenger unto wrath upon him that doeth evil.” Here is the most distinct mark between God dwelling in. the Church, and God’s owning authority in the world. The Church is partaker of the heavenly calling, and her place is to show forth in the world the heavenly mind. And where can this be shown more clearly than in the two simple regulating principles, “The world will love its own,”— “Love, seeketh not her own.” Self-interest is the world’s grand maxim, self-denial that of Christ. It is fellowship alone —with the heavenly mind which enables us to walk in a straight path. We know, alas! that the consummation of apostacy is the establishment of the world’s own principle upon the seeming basis of christianity. “In the last days perilous times shall come, men shall be lovers of their own selves.” The attempt of the Church to act on the world’s principle of present power has ever been to tolerate iniquity and persecute truth; while the attempt of the world to act on anything like christian principles has been to give the rein to ungodliness, and strengthen the hands of the wicked. The new piece put to the old garment makes the rent only worse; the new wine put into old bottles causes them to burst, and the wine is spilled: Such has been the result of attempting to apply those blessed principles which can only be acted out in the Church to the rule of the world. It is only as closely following in the footsteps of Him, the Son of man in -heaven, even while on earth, that we shall walk in the light and not stumbleg Church, our place is to be followers of Him who could say to us, “Be of good cheer, I have overcome the world.” The Lord puts in direct contrast the two ‘things which. the world and the Church—have both sought to unite, that is, power and grace.:” Ye know that the’ princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them, but it shall not be so—among you; but whosoever will be great among —you, let him be your minister; and whosoever will be chief among you, let him be your servant, even as the Son of man came not to be ministered unto but to minister, and give his life a ransom for many.” As He is, so are we in this world; He is the beloved Son and Heir of all things too; we are dear children, and joint-heirs with Him. Now, as the Father loved the Son, and—gave all things unto Him, and He stood in the midst of the world as one who could say, “ All things are delivered unto me of my Father,” so it was in the recognition of the completeness of His title to all things that He said, “Learn of me, for I am meek and lowly, and ye shall find rest unto your souls.” Here; then; is your place—in title, heirs of God, and joint-heirs with Christ; but, as children, now only called to manifest the mind of your Father in bearing with and ministering grace unto a ruined world, and in doing all things without murmurings and disputings and ministering grace unto a ruined world, and in doing all things without murmurings and disputings Father, through’ sanctification of the Spirit unto obedience.” “To you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake.” This is our heavenly calling—obedience; and as this is exercised here, it must be obedience in suffering. To obey when the world is ordered by a King reigning in righteousness would not be to suffer; the work of righteousness would be peace, and the effect of righteousness, quietness; but to obey God, when He is dealing with the world in grace, is necessarily to suffer for righteousness’ sake; and therefore we are called upon to “do all things” without murmurings and disputings, that we may be the sons of God in the midst of a crooked and perverse nation, holding forth the word of life.” Obedience is the one rule of heaven; and strange must be the disorder, to their apprehensions, of man, a creature, presuming to set up his will against that of God. The will of God is known in heaven as the only blessedness “Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.” Now this was to be shown forth on earth as the only blessedness; and, therefore, He who came from heaven, and had no right to obey in heaven, came to learn obedience by the things which He suffered. This was the great lesson to teach man; this was heavenly-mindedness—obedience to God under any circumstances— “Lo! I come to do thy will, O God.” Obedience carried Him unto death; and thus He speaks unto His disciples: “He that loveth his life shall lose it; he that hateth his life in this world shall keep it unto life eternal: if any man serve me, let him follow me, and where I am there shall also my servant be: if any man serve me, him will my Father honor.” And thus it is that heavenly-mindedness is to be shown, always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. The obedience of the Son is the great, wonder of heaven, as well as the deeply-instructive lesson to those who dwell on earth, “I have glorified thee on earth.” All were glorifying God in heaven; but this was His alone to say, because He willingly became the subject in which the Father’s name might be glorified; He turned not away His back: He gave His back to the smiters, and His cheeks to those who plucked of the hair; He hid not His face from shame and spitting; but obedience and confidence went hand in hand— “For the Lord. God will, help me, therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed.” And the result of the humiliation of the Son unto obedience shall be, that the mind of earth and heaven become one. “God’s will shall be done on earth as it is in heaven.” Then shall man say as Jesus said, “I know that his commandment is eternal life.”, and I know that I shall not be ashamed.” And the result of the humiliation of the Son unto obedience shall be, that the mind of earth and heaven become one. “God’s will shall be done on earth as it is in heaven.” Then shall man say as Jesus said, “I know that his commandment is eternal life.”
It is of unspeakable value to us to have the steady light of heaven to guide us through the darkness of this world. The example of Jesus ever bears on His own precept. The precept is general, the example affords the limitation, and it is our wisdom to bring the two together, that we may know how to walk and to please God. “I,” says Jesus, “am come a light into the world, that whosoever believeth on me should not abide in darkness.” We have a most remarkable instance of Jesus, as the light, in His early days-an instance of immense value to those who, on the one hand, are called upon to forsake father and mother for Christ’s sake, and, on the other, are warned as to disobedience to parents being one of the marks of the apostacy of the latter day, He could say, “ Wist ye not that I must be about my Father’s, business?” and then went down with them and came to Nazareth, and —was subject unto them. He recognized God as the (only, fountain of authority; and when that authority came to bear directly on Him; He would suffer no derived authority, to stand’ in its way. This is the mind of heaven. — Power belongeth unto God, and is so to be recognized both in a—parent and in a ruler: but they cannot use the power with which God has entrusted them against His own authority. Where that is the point, we must obey God rather than man-obey God, and suffer from man. Obedience to man, in such a case, would be disobedience to God. How many questions would be avoided, how many difficulties solved, had we the mind of ‘Him whose meat it was to do the will of Him that sent Him! There was in Him a single object; and those cases, which are, only perplexing because there is self-will in us, were plain unto Him.
It is thus, then, that heavenly-mindedness-is to be exercised in the most common things. The children of God are thus called into direct contrast with the world in which they are-in it, but not of it, and showing forth His praises “who hath called them out of darkness into his marvelous light.” Almost all the casuistry we are exercising, arises from the supposition that we are still debtors to the flesh, that we must take a lower standard than that into which union with Christ brings us. The word to us is, “Ye are dead.” No longer ought we to look on ourselves as united with the first man Adam, otherwise than unto the disowning of the flesh, but with the second Man, the Lord from heaven; and as is the heavenly, such are they also that are heavenly. It is now to live and walk in the Spirit, now to put on the new man, as being renewed in knowledge after the image of Him that created him, having thus the earnest of that perfect conformity which awaits them at the resurrection, unto which they are predestinated, even the image of His Son.
And how blessed amidst the shifting morality 61 man, to have an unerring judgment; at once to find deliverance from the thousand perplexities and inconsistencies which distract the mind of one seeking to serve God and Mammon. “The flesh profiteth nothing;” all its glory is grass. “I know that in me, that is in my flesh, dwelleth no good thing.” This is the righteous judgment of him who, taking his stand with Christ at the right hand of God, views all things from thence: How is the fond delusion vanished, the moment we get to our proper standing, of any expectation of good from man! The vain pursuit is given up, and the only desire is to mortify the members which are on the earth, and to find the blessing that follows: “If ye, through the Spirit, do mortify the deeds of the body, ye shall live? (Continued from page 64.) (Continued from page 75.)
The Vision of the Glory of God
Wings are invariably denoted in every description of the cherubim, and declare, I believe, rapidity of action, or I may perhaps say, wherever connected with the cherubim, that they describe the instantaneous action in heaven, consequent on the will of Jehovah, they are further symbols of the standing of everything in heaven as having power to do the will of God, and thus a difference as marked between them and the wheels, inasmuch as one expresses the character of heavenly speed, the other of earthly; and this the careful reader will see in the evident division made in the chapter at the end of the 14th verse; the wings only are described till then, as exhibiting the swiftness of obedience or the instant expression of God’s will, as “the living creatures ran and returned as the appearance of a flash of lightning,” and the wheels are then spoken of as distinct from the body of the vision, and yet in unity with it; “ for the Spirit of the living creature was in the wheels;” now as the wings denote rapidity of obedience in heaven, so do the wheels on earth, being severally the emblems of, speed in air or earth, and the difference is probably distinctly marked in the 19 verse where it is said,” when the living creatures Went, the wheels went by them; and when the living creatures were lifted up from the earth, the wheels were lifted up.” The wings were doubtless used to lift up the living creatures, and then the wheels became useless and were lifted up too; but when they moved on the earth, that is, “when the living creatures went, the wheels went on their four sides and turned not when they went.”
There are several visions of the glory of God, but in one other only are the wheels mentioned; viz., that of the throne of the Ancient of days: “ I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool; His throne was like the fiery flame, and his wheels as burning fire” (Daniel 7: 9); and their being so specially noted here is strongly confirmatory of this interpretation of their meaning; for the whole previous prophecy is a description of the dominion exercised on earth by the four empires included in the Image, during the casting of the throne of Judah down to the ground (Psalms 89:44); and the vision describes, as I believe, the judgment of, God, in which He declares all men unfit to rule but Him “ who loved righteousness and hated iniquity, and whom He therefore anoints with the oil of gladness above His fellows,” saying, “ Thy throne, O God, is forever and ever, the scepter of thy kingdom is a right scepter” (Psalms 45).; and having delivered the throne to Him as alone worthy of the trust, all the power and glory is brought into the world by the Son, to execute the Father’s judgments, “ for He has given Him authority to execute judgment also, because He is the Son “of man” (John 5), and the thrones of the world (Assyria, Persia, Greece, Rome, &c.) are cast down, “and the kingdoms of this world become the kingdoms of our ‘Lord and His Christ” (Revelation 11:15.; Psalms 89:20-27.; Psalms 110; &c. &c.): in a word, it is the same glory seen by Ezekiel, which in following its course, we shall see has now left the earth,—returning to it again to abide forever.
It will be seen, that though the throne described by Ezekiel is above the firmament, its action is below it, that is, on the earth, for the unity is not broken by the firmament. The Spirit of life, as coming from Him that sat on the throne, filled the living creatures and then the wheels, “for the Spirit of the living creatures was in the wheels.” The whole vision is constituted in this unity, and on it depends its energy and rapidity of action, the instant and unimpeded answer to the will of Him, whose life was in. it all as the spring and power of its movements, and the completeness of unity between the will and act, is thus beautifully stated, “ and they went every one straight forward, whither the Spirit was to go, they went and they turned not when they went,” which doubtless describes analogously the unity of that mysterious body, instinct with but one life, which will be the “ fullness of Him that filleth all in all,” and will perhaps yet further— teach us indirectly what we pray for when we say, “ Thy kingdom come, thy will be done in earth as it is in heaven.”
The color of amber “with the fire and brightness round about it” (1: 27), as being the appearance of Him that sat on the throne, again. identifies that appearance which was in the throne above the firmament, with the living creatures below it; for the same description is given of them in the 4th verse. Again, the moving of the wings and wheels (verse 24, and 3, 12, 13,) is described as the voice of great waters, as the voice of the Almighty, the voice of speech as the voice of an host.” In the 43rd chapter of this prophet, 2nd verse, this is said to be “His voice.” In, the vision in Daniel (Daniel 10), “the noise of his words like the voice of a multitude.” In the Apocalypse (Revelation 1), “His voice was as the sound of many waters,” thus clearly marking the action of the living creatures and wheels, to be descriptive of power consequent on, or coincident with, the utterance— of Him who sat on the throne. “The voice of the Lord is upon the waters, the God of glory thundereth, the Lord is upon many waters; the voices of the Lord is powerful, the voice of the Lord is full of Majesty” (Psalms 29); and in Revelation 19, where a voice from the throne calls for praise, as I understand it, to the Almighty. Father who has given the Son both His throne, and His bride, the instant and universal answer, the responsive chorus, is described in its power to be as the voice of the Lord of glory, “as the voice of a multitude, as the voice of many waters, as the voice of many thunderings” (Revelation 19), and is but the proof how fully in that day the Church of God will be informed with the life of its Head, and how their innumerable voices will be but one voice, and their innumerable thoughts and deeds but one; and that, the mind and will and consequent act of Him “ who sitteth upon the flood, yea, who sitteth king forever.”
The voice from the throne as heard by the prophet (1: 25), was in mercy and grace, and not in power, the voice of God in communion with the weakness of the creature; and so when He was thus speaking, “the living creatures stood and let down their wings;” and this is more distinctly seen in the 3rd and 10th chapters. In the 3rd, while the Lord is giving the burthen to the prophet, all is still; but when He ceases, it is said, “ I heard behind me a voice of a great rushing, saying, Blessed be the glory of the Lord from this place; I heard also the noise of the wings of the living creatures, that touched one another, and the noise of the wheels - over against them, and a noise of a great rushing” (chap. 3: 12, 13); and in the 10th, where the humiliation of the Lord is denoted, the living creatures are again seen standing with their wings let down.
The throne, being “in appearance as the sapphire stone” (1: 26), identifies it with the glory seen on mount Sinai, “And they saw the God of Israel, and there was under His feet as it were the paved work of a sapphire stone” (Exodus 24:10).
“The brightness, as the appearance of a bow that is in the cloud in the day of rain,” is another symbol which connects the whole vision with the earth’s destiny; but as it is also seen in the vision when transferred to heaven, it will be better briefly to speak’ of it when considering it there.
“The likeness, as the appearance of a man oil the throne,” will not be doubted by any, I believe, to be the likeness of the only begotten Son, ever manifested thus as the pattern of man’s beautiful form, and into perfect conformity with which the Church is predestinated to be changed in the resurrection (Romans 8: 29); “ for our conversation is in heaven, from whence Also we look for the Savior, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself” (Philippians 3: 20, 21).
Heaven will be glad, and rejoice, and sing “Alleluia! for the Lord God omnipotent reigneth; Amen, Alleluia!”
Earth will echo back its answer of joy. “The Lord reigneth; let the earth rejoice. Let the sea roar and the fullness thereof; the world, and they that dwell therein. Let the floods clap their hands’; let the hills be joyful together before the Lord, for He cometh to judge the earth; with-righteousness shall he judge the world, and the people with equity” (Psalms 97, and 98).
The Father then will commit all judgment unto the Son, and “ all men will honor the Son even as they honor the Father” (John 5:22-23); and then shall “ every knee bow, of things in heaven, and things in earth, and things under the earth, and every tongue will confess that Jesus Christ is Lord to the glory of God, the Father” (Philippians 2: 9-11).
(Continued from page 84.)