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  WRITINGS OF D T GRIMSTON
  by D.T. Grimston
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A collection of theological writings, sermons, and essays by D.T. Grimston,
compiled for study and devotional reading.

  Chapters: 11

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  TABLE OF CONTENTS
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    1. 00.00. Grimston, D. T. - Library
    2. S.    Mountain Tops
    3. S.   A Word on Christmas
    4. S.   God's Lamb
    5. S.   How Do You Worship?
    6. S.   The Kingdoms
    7. S.   The Knowledge of the Holy is Understanding
    8. S.   The Kohathites
    9. S.   The Temple
   10. S.   Was Judas Iscariot at the Last Supper?
   11. S.   Worship.

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  CHAPTER 1: 00.00. GRIMSTON, D. T. - LIBRARY
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Grimston, D. T. - Library

S. A Word on Christmas

S. God’s Lamb

S. How Do You Worship?

S. Mountain Tops

S. The Kingdoms

S. The Knowledge of the Holy is Understanding

S. The Kohathites

S. The Temple

S. Was Judas Iscariot at the Last Supper?

S. Worship


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  CHAPTER 2: S.    MOUNTAIN TOPS
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Mountain Tops

What a different scene is now before us as we ascend the Mount of Olives with
the Man of sorrows and His disciples. The Prince of this world driven away and
worsted from the temptation in the wilderness, will now appear again, to try and
draw through fear of death God’s faithful Son from the path that led to victory.
Sorrowful, even unto death, amazed and very heavy was He, as He knelt and fell
upon His face in prayer, and so great was His agony as He offered up His
supplications with strong crying and tears, that His sweat was as it were great
drops of blood falling down to the ground. His disciples might sleep under the
weight of their sorrow, but He continued agonizing, whilst still perfectly
submissive to His Father’s will. Well might He suffer, and because of suffering
pray, when thus bereft of earthly comforters, an angel only strengthening Him,
while yet in perfect communion with His Father, Satan thrust upon Him all the
fearful consequences of the position He had taken as the Lamb of God to take
away the sin of the world. The martyrs, and still worse, the victim’s sufferings
in utter separation from God, rose up before Him in all their fearful intensity,
and hence the deep-and the more deep because of His absolute
perfectness-exercises of soul He passed through. At length the conflict ceases,
the cup is taken from the Father’s hand (John 18:11), and held fast in
faithfulness until the moment came to drain it to the bottom. What scenes of
interest are these, and how worthy of our deepest study! But Calvary, too,
demands our notice as Jesus once more is seen the central figure of the
landscape. Rejected of men, deserted by His disciples, yet in patient love He
treads with unfaltering footsteps the lonely road that led to death and
judgment. The tears of the sympathizing women; the indifference of the populace;
the scorn of those in authority; the insulting conduct of the brutal soldiery,
and the blasphemy of the unrepentant malefactor alike fail to move that One
whose perfectness was only more distinctly visible as the pressure from without
became the more intense against Him. In calm dependence on His God and Father,
though feeling most intensely, and the more intensely because divinely, all that
was against him, yet completely superior to it, He can tell the women of their
danger; He can pour out His soul in intercession for His murderers; He can
breathe words of comfort to the dying thief; He can think of His mother’s lonely
heart, and entrust her to His loved disciple; and, then, God’s righteous
judgment over, can commend His spirit to His Father’s care. Truly this, of all
the mountain scenes we have glanced at, is one of deepest moment. But once more
the Mount of Olives, so often the blessed Lord’s resort while here, and witness
to so many occasions of interest, conies before us, as the place whence He
ascended to His present place of glory; and surely here, too, we may pause a
little to note what passed at that eventful time. Again and again had He
appeared to reassure the hearts of His faltering disciples during the forty days
that intervened between His resurrection and His departure to His Father’s
throne, and now the moment had come for Him to take His leave of them. Then, as
ever, was His people’s cause His care. Assured they were that His absence should
only pave the way for a far higher order of blessing than they had hitherto
enjoyed. Henceforth the heavens should be opened to them, and the Holy Ghost
should dwell within them, to fill their souls With Him whose person now
garnished the heavenlies as He had before adorned the earth. Henceforth
Messiah’s kingdom should, as to their thoughts, be merged in the far superior
glory of the Son of man’s dominions, whilst they themselves should take their
place as those, and we with them, who form a portion of the mystic man, the body
of Christ, the Church of God, the bride. Surely, then, though His departure must
cause a blank that His return alone could fill, there was in the measure of
blessing accorded in exchange for what they had renounced, far more than enough
to compensate for their apparent present loss. A cloud received Him out of their
sight, but soon a present Holy Ghost becomes their Comforter and ours, and fills
our souls with the unnumbered glories of the Son of God. But one more mountain
scene I propose to turn to. It is that unfolded. in Revelation 21:9-27;
Revelation 22:1-5, where the bride, the lamb’s wife, is seen descending in all
her given glory as the Church of God. How beautiful she is, and what a contrast
to that which bears her name at present. The title of affection is conferred
upon her, and affection towards the One whose blood has cleansed her. Her name
is Peace, as with heavenly features, and of God’s creation, she is seen
descending. His glory is hers, and now no want of singleness of eye obscures her
light, but inaccessible to evil, yet with ready welcome to those who can make
good their right to enter, she is Christ’s epistle, known and read of all men;
the display to heavenly principalities and powers of God’s manifold wisdom,
while the center of God’s government of Israel. Man’s building now no more
disfigures her, but God’s workmen’s labors have their place in her foundations,
whilst divine proportions answer to divine admeasurement. Eternally glorious,
the characteristic features of the new man (Ephesians 4:24) are seen in her ways
and throughout her internal structure; whilst from her foundations to her gates
the precious stones and pearls bear testimony to the fact that she is now God’s
own reflection (comp. Ezekiel 28:1-26, Exodus 28:1-43); and dear as ever to the
heart of Christ (Matthew 13:1-58); and best of all, no temple now obscures the
unveiled glory of creations, patriarchs, Israel’s God and our Jesus, but they
are seen as our center, and at the same time light and glory. The Holy Spirit,
too, is there, issuing forth, in unhindered streams of blessing, while the ever
fresh productions of the tree of life take the thoughts away from man’s to God’s
own paradise. Service will then be in blessed contrast to all our efforts now,
while the Master’s presence, and His open recognition of them, and a share in
His dominion will be the eternal portion of all whose names are written in the
Lamb’s Book of Life. How refreshing to turn away from the weakness and failure
everywhere around to such a scene as this, and answer as the Bridegroom tells
us, "Surely I come quickly "-" Amen, even so; come, Lord Jesus."

D. T. G.


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  CHAPTER 3: S.   A WORD ON CHRISTMAS
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A Word on Christmas The children of Issachar obtain honorable mention of the
Lord, ’in that they "had understanding of the times to know What Israel ought to
do" (1 Chronicles 12:32), and surely to "rightly divide the’ word’ of truth,"
and thus understand " what the will of the Lord is," is our happy privilege in
the present day (2 Timothy 2:15, Ephesians 5:17).

Let us refer for a moment to Luke 2:1-14. The fullness of time had come and God
had’ sent His Son into the world. And the eternal Son of the Father was
manifested in the form of a little babe wrapped in swaddling ’clothes and laid
in a manger, because there was’ no room for Him in the inn. Was it a wonder that
the angelic hosts. should shout for joy; He had not taken on Him the cause of
angels (Hebrews 2:16), but still, for the first time beholding the Son of
God-God manifest in the flesh-they could not withhold their suited acclamations,
but with one joyous note Of: praise they say (for angels never sing) " Glory to
God in the highest, and on earth peace, good will toward men."..

How suitable to the time this chorus, and how worthy of its object! He had come,
the brightness of God’s glory and the express image of His person, and yet the
lowly carpenter’s son, to tell out the love of a heart whose depths He alone
could fathom, (for who could disclose the secrets of the Father’s bosom but the
Son who lay there from all eternity?) and the scene which He had selected
wherein to display this boundless love was one in which everything that God the
Father was in Himself had been for, centuries belied and misunderstood. When sin
had entered and run its course unchecked and apparently (save by occasional
judgments) unnoticed, and when Satan had obtained complete possession of the
human mind. Thus grace had triumphed over sin, and thus God in Christ had risen
above the ruin of an apostate world, and shown Himself superior to the evil of
man’s heart and the only too successful devices of the Devil. Surely God was
infinitely glorified in this, and most suitably did the angelic strain commence
with "glory to God in the highest," for what could bring more glory to God in
all that He was in His own excellency than the presentation of His Son to a
world Whose rejection of Him was only too plainly evidenced in that there was
"no room for them in the inn." presently a cross and a grave should still more
distinctly manifest the world’s estimate of its Creator and its Savior, But not
only did the advent of Jesus into the world unfold most fully the character of a
God of love, but it was the proof that He was ready to establish peace upon the
earth where at the time all was din and confusion, Jerusalem had ceased to be
the throne of the Lord, so long chosen to put name there, and a Gentile Emperor
was in possession of "the glorious land," and amongst his subjects numbered
God’s ancient people Israel. But the presentation of God’s Son to the world was
the dawning of another day upon the earth, and He had come to establish peace
and to usher in the time men should "beat their swords into plowshares, and
their spears into plowshares " when nation should, not lift up sword against
nation neither should war be learned any more (Isaiah 2:4), The Millennial glory
of the King of Peace and King of Righteousness was about to replace Jewish,
slavery And Gentile oppression, and the knowledge of Jehovah to cover the earth
as the waters cover the sea. Well then might angels add; "on earth peace " to
their meed of praise in honor of the only begotten. Son of God. But not Only was
the earth: the special object of. its Creator’s Mercy, at this time, but its
inhabitants were before Him also as the express objects of His goodness and
blessing. He had come to reveal Himself as one whose " delights were with the
sons of men," (Proverbs 8:31). Well may we wonder at this, for man had fallen,
and the human race had alike sinned and come short of His glory, but such is
grace, He had come to rise above the evil of man’s heart, and to take His place
as the head of the race whose cause He took in hand, and to reduce them with
a:.firm yet loving sway to that obedience that they owed to Him as their Creator
and their King-as "King of Nations." The world will yet own Him thug,.
(Revelation 15:3-4, for "saints" read nations), and He had come to take this
place, and by the removal of Satin’s power to show His good pleasure in,
mankind, and to claim, at all event, if not their affection, their homage as
their rightful Lord and Sovereign

Most suitably then did the angel host celebrate His approach as reflecting not
merely the highest glory to God, and introducing peace into a scene of confusion
and ruin, but as evidencing that the goodness of God was such that although the
carnal mind was enmity against Him, He could, in the fullness of His love, still
have His delights in the sons of men.

Such was the angel chorus on the occasion of the birth of the Son of God, the
Savior, Christ the Lord.

How sad that we cannot stay here a little longer, and close our eyes to all that
happened subsequently. But we must not refuse to speak when the Holy Ghost has
directed our attention: to another scene.

Some two and thirty years had rolled away, the babe of Bethlehem had become the
fully grown Man; He had encountered at the outset of His ministry the bitter
enmity of those who should have owned Him as their Messiah (Chapter 4:29), and
now utterly rejected of the Jewish people; can but tell the "band of men whose
hearts God had touched;" the flock " that followed Him, " Suppose ye that I am
come to give peace on earth? I tell you, Nay; but rather; division, for from
henceforth there shall be five in One house three against two, and two against
three" (Luke 12:5; Luke 12:1; Luke 12:52).

What a solemn change is here. The sweet current of God’s love abruptly checked
by the only too" obdurate barrier of human unbelief, and the proffered "peace on
earth" displaced by hopeless division, and that of a kind Most calculated to try
the best affections of the natural man. Oh! why was this? Why did not the world
bend at once to the sway of her Creator and her King, and give Him that place
that was His right and His due? Alas! for the world and the world’s inhabitants.
Still God was infinitely glorified, but peace on earth was gone till the time
When fearful judgments having been poured forth, “the wolf will dwell with thee
lamb and the weaned child shall put his hand upon the cockatrice’ den," (Isaiah
11:6-9); and God’s good pleasure in men can only be carried out in another and a
better way, not to the world as at first proposed, but to an elect company, whom
He not willing that any should perish, in grace puts forth His power to save.

"Peace on earth," this measure of the angel’s chorus is indefinitely postponed,
and now to the faithful there is naught but strife and that of the most trying
kind of nature, But is this all? Is variance on earth our only portion? Oh, no!
our blessed God has put a new song into our mouth, has compassed us about with
songs of deliverance.

We turn to the 19th chapter of Luke, and we find "when he was come nigh, even
now at the descent of the Mount of Olives, the whole multitude of the disciples
began to rejoice and praise God with a loud voice for all the mighty works that
they had seen, saying, Blessed be the King that cometh in the name of the Lord,
peace in heaven and glory in the highest" (ch. 19: 37-38), What a change is
this, and of what a blessed nature! It is the full unfolding of the believer’s
portion now. Division on earth, but peace in heaven. It is not now the angelic
chorus that we hear, it is the disciples strain of joy. Both are equally true,
but the unbelief of man culminating in the entire rejection of the Son of God
has made a change, and now heaven is the scene of God’s delight in men, and the
only place where peace exists. The manger of the inn at Bethlehem had led the
way to the Cross of Calvary, and a. crown of thorns and a reed in the right hand
was all that a world " that lieth in wickedness would accord to Him whose right
it was to wear the crown of kingdoms, and to wield, the scepter of the world’s
supremacy. But the crown of thorns has been exchanged for the crown of glory and
honor (Hebrews 2:9), and the blood poured out, on Calvary’s summit has been
sprinkled on the throne of God; peace has been made through the blood of His
cross (Colossians 1:20), and He who made it sits at His Father’s right hand,
waiting till His friends are gathered and His enemies are made His footstool,
and in the meantime " peace in heaven" is the ever blessed portion of those who
have "power to become the sons of God, even to them that believe on his name."
We can rise above the scene where a man’s foes are those of his own household,
remembering the words of Him who said, "These things I have spoken unto you that
in me ye might have peace. In the world ye shall have tribulation: but be of
good cheer: I have overcome the world" (John 16:33). From " henceforth know we
no man after the flesh: yea, though we have known Christ after the flesh, yet
now henceforth know we him no more" (2 Corinthians 5:16). We celebrate not His
birth into the world, but His death out of the world, while we adore Him as our
present object in glory, and wait and watch and long for Him to come again to
receive us unto Himself to be with Him where He is and to behold His glory. D.
T. G.


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  CHAPTER 4: S.   GOD'S LAMB
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God’s Lamb "Behold the lamb of God which taketh away the sin of the world." Have
you, dear friend, ever gazed upon the Lamb of God, whose person and work are
brought before us in this passage? The Eternal Word-the Creator-the Light-the
Life-the Word made flesh-the only begotten of the Father, is here exhibited to
us as God’s Lamb! This was not a title which would be quite foreign to the minds
of John’s hearers. It had been the delight of God before His Son came into the
world, to set before the faithful way -marks by which they might be encouraged
amid the darkness and wickedness around.

Just as the finger-post encourages the weary traveler as he passes through some
lonely scene, telling him that the road he traverses leads to the desired end,
so these bright gleams of light in Old Testament times tell us that God had not
forgotten His people, and that He would make good His primal promise spoken in
Adam’s hearing of the Deliverer, the seed of the woman who would bruise the
serpent’s head.

Let us revert to a few of them-take Genesis 4:1-26 for instance-Sin had entered
the world \ 11 en "the Lamb of God’s providing" comes in type upon the
scene-Abel recognizing the distance that existed between luau and God, and
bowing his head to the righteous sentence of God as to sin, owns that nothing
will avail with God but the life of a sinless victim, and therefore he takes the
"firstlings of his flock and the fat thereof." He saw that the righteousness of
God demanded a substitute for sin which had none in itself and who could
therefore bear its judgment in death: he submitted himself to that
righteousness, and his " more excellent sacrifice" obtained for him the witness
that he was counted righteous according to God’s estimate of his gift (Hebrews
11:4).

Dear reader, have you bowed to His righteousness, and learned that God accepts
the sinner who does so according to His thoughts of the sacrifice of the Lamb of
His own providing-His own beloved Son’?

Let us look at another. The moment had come for the trial of Abraham’s faith,
and the son in whom the promises of God were centered must die. Obedient to the
word of God, the father hesitated not a moment, early in the morning he started
forth on his sorrowful journey to offer up his only son. Faith triumphs over
difficulties: he believed that He " was able to raise him up even from the
dead." In simple confidence then he trusted God, and in reply to Isaac’s
inquiry, be says " My son, God will provide Himself a lamb for a burnt
offering." The decisive moment came-the altar was built-the wood was placed in
order,-Isaac -Isaac was bound and laid upon the altar; and the band stretched
forth to slay his son-when the voice of God stayed the blow-" Lay not thine hand
upon the lad," and turning about he beheld "a ram caught in a thicket by his
horns "-another moment suffices to offer him instead of his son; and he rightly
named the place "the Lord will provide." In Exodus 12:1-51 we find God
displaying to us another picture of His interference in grace to shield man from
the impending judgment. That night He was about to pass through the land of
Egypt to execute judgment. But His people must be spared, and therefore a mode
of shelter from judgment is proposed to them; by sprinkling upon the lintel and
door posts of their houses the blood of "a lamb without blemish." They believed
in the coming judgment-they obeyed the directions given-they took the lamb-they
killed it-and with the blood upon the door post and lintel they sat down in
security and fed upon the one whose blood was the sole ground of their safety on
that awful night of judgment; resting simply on the word of Him who said, " When
I see the blood I will pass over you." How plainly does this point us to the
"lamb without blemish and without spot," by whose precious blood His people are
redeemed. (1 Peter 1:18-19.)

Dear reader, have you discovered that you can be sheltered under the blood of
God’s Lamb, in calm undisturbed serenity, knowing from His own word that "when
Ile sees the blood He will pass over you?"

We are at our journey’s end, for these types and shadows have conducted us to
the brightness of the presence of " the Lamb of God" Himself-waymarks now are no
longer needed; finger-posts are passed and well nigh forgotten in the presence
of the glory of the Lamb of God. In obedience to His Father’s will He had come
(Psalms 40:7-8). In obedience to the same will "He is brought as a Lamb to the
slaughter," and crucified. God presents Him thus as an object of faith for all
who will receive Him. But there was one important difference between the
sacrifices of Old Testament times and the Lamb of God. In old times the offerer
had to bring his lamb-he was an actor in the proceedings; and without his
activity there could be no sacrifice. Not so now-it is God who has provided-God
who has brought His Lamb-God who has accepted Him-man could have no share in the
work, for the plan had been devised of God, and of God has been accomplished.
The sacrifice is of God’s providing’ therefore the sinner’s acceptance is
according to the value God sets upon His own Lamb. Have you, my reader, entered
into this, can you say, "I am accepted according to the value God sets upon His
Lamb, that in love He provided for me?"

Mark now the character of His work.-It is two-fold-He "taketh away the sin of the world;" and He " baptizeth with the Holy Ghost." Can anything be more complete, more suitable to the nature of God than this? Not merely do I see my sins removed but I see sin itself dealt with in Christ, when He as God’s Lamb bore its judgment-bowed His head and died! How complete a work!---Sin itself dealt with in all its horrible enormity. ’Tis unbelief alone which deprives the sinner of an interest in the work accomplished by the Lamb of God. But this is not all-His work being finished He rises and ascends up where He was with the Father, to give us a more abundant blessing, than before. Those who have received Him are now baptized with the Holy Ghost. Thus uniting them to their absent Head and Lord. " By one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free" (1 Corinthians 12:13). And thus we who have believed are linked to Christ, and to each other.

Now mark the way in which those who first heard the message of glad tidings
received it, and through abiding with Jesus received strength to testify of
Him-" The two disciples heard him speak and they followed Jesus."

How simple and beautiful! "Faith" came "by hearing" (Romans 10:17). They heard
the word-they received Him-they believed in His name, and all things were but
loss for the excellency of the knowledge of Him-as in Saul’s case the sevenfold
crown of fleshly glory (Php 3:5-6), was cast aside in the presence of the more
excellent glory of the Lamb of God! They received "power to become the sons of
God," and followed Hint: and they abide with Him. This was the place that Mary
chose (Luke 10:30-42). This again was the place that John took, not because he
had a better right to it than Peter, but because he loved it more (John 13:23);
and this is the place that we have an equal right to share; for Jesus says "
Abide in me " (John 15:4).

If you know anything of it dear reader, are you cultivating that habitual
nearness of heart to Christ: that continual dependence on Him; that constant
outflow of affections towards Him of whose changeless love you are assured? To
cultivate this, beloved, the result will be, peace flowing " as a river" and
abundant fruitfulness. Remember, without Him you can do nothing-and service
though outwardly dazzling is worthless, unless flowing from abiding fellowship
with Him-habitual nearness of heart to Christ!

Now comes their testimony-" One of the two.... was Andrew, Simon Peter’s
brother-he first findeth his own brother Simon and saith unto him we have found
the Messiah.... and he brought him to Jesus." May we learn our lesson from this
too-and go forth fresh from the presence of our Lord to win those who are "
without God in the world" to Christ. We may well delight to tell of the One whom
we have found; surely like the woman in John 4:1-54 we may say, " Come see a man
that told me all things that ever I did;" or like the Mary of John 20:1-31, we
may tell of the One who is now ascended to His Father and to our Father, and to
His God, and our God. ’Tis thus we know our ascended Lord; may we so testify of
Him that those around us (and "thy friends" first, Mark 5:1-43) may know the
Lamb of God in the glories of His person, and in the virtues and excellencies of
His work! D. T. G.


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  CHAPTER 5: S.   HOW DO YOU WORSHIP?
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How Do You Worship?

She came not to hear a sermon, although the first of Teachers was there; but to
sit at His feet and hear His word (Luke 10:39) was not her purpose now, blessed
as that was in its proper place. She came not to make her requests known to Him.
Time was, when, in deepest submission to His will, she had fallen at His feet,
saying, "Lord, if thou hadst been here, my brother had’ not died" (John 11:32);
but to pour out her supplications to Him, as her only resource, was not now her
thought, for her brother was seated at the table. She came not to meet the
saints, though precious saints were there, for it says, "Jesus loved Martha....
and Lazarus." (John 11:5.) Fellowship with them was blessed likewise, and,
doubtless, of frequent occurrence; but fellowship was not her object now. She
came not after the weariness and toil of a week’s battling with the world to be
refreshed from Him, though, surely she, like every saint, had learned the trials
of the wilderness; and none more than she, probably, knew the blessed springs of
refreshment that were in Him. But she came, and that, too, at the moment when
the world was expressing its deepest hatred of Him, to pour out what she long
had treasured up (5: 7), that which was most valuable to her’ all she had upon
earth, upon the person of the One whose love bad made her. heart captive, and
absorbed her affections. She thought not of Simon the leper-she passed the
disciples by-her brother and her sister in the flesh and in the Lord engaged not
her attention then - “Jesus only” filled her soul - her eye was on Him-her heart
beat true to Him-her hands and feet were subservient to her eye and to her
heart, as she "anointed the feet of Jesus, and wiped his feet with her hair."

Adoration, homage, worship, blessing, was her one thought, and that in honor of
the One who was "all in all" to her; and surely such worship was most refreshing
to Him. The unspiritual (5: 4) might murmur, but He upheld her cause, and showed
how he could appreciate and value the grateful tribute of a heart that knew His
worth and preciousness, and could not be silent as to it. A lasting record is
preserved of what worship really is by the One who accepted it, and of the one
who rendered it. And now, dear reader, is this your mode of worship, or do you
on the Lord’s day go to hear a sermon, say your prayers, meet the saints, or be
refreshed after your six days’ toil! Oh! if every eye was on the Lord alone, if
every heart were true to Him; if we were each determined to see " no man....
save Jesus only," what full praise there would be I Not with alabaster boxes
now, but our bodies filled with the Holy Ghost-a stream of thanksgiving, of
worship of the highest character would ascend in honor of the blessed One that
now adorns the glory as He once adorned the earth. Be it ours thus to worship
Him in Spirit and in truth. Amen! D. T. G.


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  CHAPTER 6: S.   THE KINGDOMS
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The Kingdoms A few words on the difference between the various kingdoms
mentioned in Scripture might be found useful to some of your readers. We have
the Kingdom of God, Matthew 12:28; the Kingdom of heaven, Matthew 25:1; the
Kingdom of the Father, Matthew 26:29; the Kingdom of the Son of Man, Daniel
7:13-14; the Kingdom of the Son of His love, Colossians 1:13; the Everlasting
Kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11; Hebrews 12:28.

You are introduced to the first named in connection with the Lord when upon
earth, for in answer to the Pharisees’ demand "when the kingdom of God should
come?" He answered them and saith, "the kingdom of God cometh not with
observation, neither shall they say, lo here, or lo there, for behold the
kingdom of God is within you," or as the margin reads it, "among you," (Luke
17:20-21). One has well described it as "the exhibition, or the manifestation of
the ruling power of God under any circumstances,"-and, in the person of His Son,
God was manifesting His ruling power at this time; God was there in Him.

It is also spoken of as existing at the present time, for in Romans 14:17 we
read, "the kingdom of God is not meat and-drink, but righteousness and peace,
and joy in the Holy Ghost:" and again, in 1 Corinthians 4:20, "the kingdom of
God is not in word, but in power." In these cases, the ruling power of God is
again exhibited, not in the Son, but by the Spirit, who, through. His presence
’on earth, produces in those that believe practical righteousness, peace and
joy, and in His servants power to correct evil where needed, In Christ, then,
during His time on earth, the Kingdom of God was to be seen; by the Spirit now.
The Kingdom of God was the circle of Christ’s workings previous to. His being
received up into glory, Now, it is the circle of the Holy Ghost’s workings.
Scripture would seem to teach that in Christ’s day none but He could be in it,
for though "among those that are born of women, there is not a greater prophet
than John the Baptist," yet, "he that is least in the kingdom of God, is greater
than he," (Luke 7:28). The Kingdom of God then was confined to Christ Himself in
His day, though every man was pressing into or towards it, (Luke 17:1-6),
waiting, as it were, till the Holy Ghost’s descent should open the door for
them. This took place at Pentecost, and then the new creation entitled every one
to enter, (John 3:3-5). And thus the ruling power of God, exhibited only in
Christ when on earth, is now manifested in those whose bodies have become the
temples of the Holy Ghost. So far as to its divine or proper form. The name
however, is applied in Scripture to what the divine’ thing has in man’s hands
become, what we know by the name of Christendom. The " tree " and the "leaven"
(Luke 13:18-21), give us its outward dimensions and its internal condition.
Outwardly, what was but a grain, a small thing, at Pentecost, has become a huge
overgrown mass that shelters even the devil’s emissaries; while internal evil
and corrupt doctrine has permeated that which was the people’s food. What a
description of Christendom, and yet how accurate!-a vast system, but rotten
within.

Thus Romans 14:17, 1 Corinthians 4:20, describe the present inward or divine
aspect of the Kingdom of God. Luke 13:18-21, its external or human condition.

"The kingdom of Heaven," or literally of the heavens, differs from the kingdom
of God, and yet, in some respects, resembles it As we know, the name is only
used in the Gospel of Matthew, and this is readily accounted for by the fact
that to this Evangelist belongs the task of commending the truth to Jewish
consciences, and amongst other things he proves that the kingdom foretold in old
Testament writings was that which the Messiah proposed to introduce. He
therefore calls it the kingdom of the heavens, because that name coincides with
the description given of it in the Law, Psalms, and Prophets,

Israel was taught to lay up the Lord’s " words in their heart, and in their
soul, and bind them for a sign upon their hand, that they might be as frontlets
between their eyes-that their days might be multiplied, and the days of their
children, in the land which the Lord aware unto their fathers to give them, as
the days of heaven upon earth." (Deuteronomy 11:18-21.) It was said of David,
too, that his seed should " endure forever, and his throne as the 8 of heaven."
(Psalms 89:29.) And likewise it is said of "the power of the gentiles that it
should continue till the time that they should know "that the heavens do rule."
(Daniel 4:26.)

Hence we may trace throughout the Old Testament allusion made to a time when
God’s will would be "done on earth" (as the prayer which the Lord then taught
His disciples expressed it), "as it is in heaven," (Matthew 6:10). This time the
Baptist came to introduce the Messiah, and therefore announced (Matthew 3:2)
that "the kingdom of the heavens was at hand." Jesus Himself (100: 4:17) makes
the same statement; but instead of His claims being submitted to, they hold a
council to destroy Him (100: 12:14), and consequently the kingdom of the heavens
assumes a mysterious form (100: 13:11). The mystery being that it should he a
kingdom with an absent king, a thing unknown in history-the king being rejected.
The 13th chapter presents the kingdom of the heavens to us in six different
ways. But before we say a word as to these, we would direct the reader’s
attention to 100: 11:11-12, which seems coupled with 100: 16: 19, to give us
light as to the time when the kingdom commenced.

John Baptist was not in it, blessed as was the position he occupied-the door was
not thrown open though Christ was on the throne, until Peter unlocked it on the
day of Pentecost, and, then "the violent" (those really in earnest) reached the
goal that they had been seeking for since the days of John the Baptist. Thus,
then, it could not have been said the kingdom of the heavens is "among you,"
neither could it be said, " I give unto thee the keys of the kingdom of God."
The kingdom of God and the kingdom of the heavens are distinct and different.
The one existing while the Lord was on earth-the other commencing on Christ
taking His seat on the Father’s throne. The latter opened by a human
instrument-the former inaugurated by Christ Himself. In certain points however,
they resemble each other; both having’ an outward and an inward, a human (as one
may say) and a divine form. As to the outward form, the same similitudes are
applied to each-the "mustard seed" and "leaven "-as to the inward, we have in
the one case the thing formed by the Holy Ghost, and in the other what the thing
formed comes to. Outwardly then, the kingdom of the heavens is like a tarefield,
a tree, and leaven. A mixture of the Lord’s and Satan’s people-that mixture
grouped into a huge widespreading system, powerful outwardly, internally
corrupt; such is Christendom of the present day. But to faith there is an inner
or divine form which the kingdom takes, and this is seen in separate pieces
composing " a treasure " precious to God; and in a thing whose oneness and
purity reminds us of the excellence of the Church of God as seen of Christ, and
in a form of separation from evil that shows us that God delights not in the
mixed company of the first three parables, but in companies gathered apart from
the surrounding corruption. These latter are the kingdom of the heavens from
God’s side. Thus, then, the kingdom of the heavens proper is the rule of the
heavens upon earth-the days of heaven-the Lord hearing the heavens, and the
heavens the earth. (Hosea 2:21.) This however; was refused by man, and
consequently, now the days of heaven upon earth are seen by those to whom it is
given, to exist in a mysterious form until Messiah comes to bring in the times
of restitution of all things with the trumpet of Jubilee. The kingdom of the
heavens thus was openly offered by the Messiah at His advent-refused, and
therefore commenced in a mysterious way on His ascension and is running on
during the present time and will exist after the church’s removal, until the
millennium commences; when it will take its proper form, but will be known
partly as the kingdom of the Father, and partly as the kingdom of the Son of
man.

These both commence and end simultaneously. The kingdom of the Father relating
to things above, the kingdom of the Son of man to things below. For the former,
the Jewish remnant pray when they say "Our Father... thy kingdom come." They
will be gathered as the wheat into the barn and will as the righteous, shine
forth as the sun in the kingdom of their Father. (Matthew 13:30-43.) A heavenly
people; their reward is in heaven in the scene of their Father’s, dwelling. The
kingdom of the

Father is for the heavenly people. The kingdom of the Son of man for the
earthly. The 8th Psalm explains this,-as Son of man He takes the Headship of all
below, the place that Adam lost. As Son of man He executes judgment (Matthew
13:41). As Son of man He welcomes into His kingdom the blessed of His Father-the
sheep who satisfied His hunger, quenched His thirst, clothed His nakedness, and
cheered Him in sickness and imprisonment, (Matthew 25:31-46). An earthly people,
they have been counted worthy to "stand before the Son of man," (Luke 21:36).

Thus the millennial "world kingdom of our Lord and of his Christ" (Revelation
11:15) has a heavenly and an earthly aspect-the one embracing only glorified
saints, the other, including the earthly ones, having eternal life but not
glorified as to their bodies. The one is the sphere of the Father’s glory, the
other the scene of the rule of the Son of man. Both will alike cease when He
delivers "up the kingdom to God even the Father." (1 Corinthians 15:24.)

It remains but to notice "the kingdom of the Son of his love" (Colossians 1:13),
and "the everlasting kingdom of our Lord and Savior Jesus Christ," (2 Peter
1:11).

These are quite distinct in their characters from those we have already
mentioned, and give us rather the thought of position than display. The one
refers to our present place, the other to our future glory.

They are more to be felt than described, and are only mentioned each once in
Scripture. Christ has a present kingdom, the Christ whom the world refused to
own as king, One which the Father’s love bestowed on Him the Son of His
affections, and into this, we who have believed have already been translated. It
is the region of blessing of which Christ is the center, and Christ in the most
excellent way as Son of His Father’s love; we may enjoy it though we can’t
describe it. The other is before us, and a blessed contrast to the things that
are " fading away " around us. It is everlasting, and we shall share it with
Him, and His desire is that we should enter it, as one may say, full sail-as
Paul when he said, "I am now ready to be offered, and the time of my departure
is at hand. I have ’fought the good fight, I have finished the course, I have
kept the faith: henceforth there is laid up for me de crown of righteousness,
which the Lord, the righteous judge, shall give me." (2 Timothy 4:6-8.) May it
be ours, then, to add to our faith all these things that 2 Peter 1:5-7 contains,
so that not merely an entrance, (we are sure of this as those who are " elect
according to the foreknowledge of God the Father"), but "an abundant entrance be
administered unto us into the everlasting kingdom of our Lord and Savior Jesus
Christ." Amen! D. T. G.


========================================================================
  CHAPTER 7: S.   THE KNOWLEDGE OF THE HOLY IS UNDERSTANDING
========================================================================

The Knowledge of the Holy is Understanding

There are few readers of Scripture but have observed with pleasure, the position
enjoyed by "the servants" in the well-known marriage scene at Cana of Galilee;
and perhaps some of us have connected the privilege enjoyed by them, with the
deeper intelligence of the restful Mary as compared with the dullness of her
more active sister Martha--and again have linked therewith the place that seemed
so natural to "the beloved disciple," in the 13th chapter of John, in contrast
with that which the more energetic Peter occupied at the supper table.

It was their nearness to the Lord that gave these " servants " more intelligence
than even the governor of the feast. It was the consciousness that she had a
sister at home that lived nearer to the Lord than she did, that made Martha call
Mary to explain the truth that was beyond her comprehension, saying, "The
teacher is come and calleth for thee." (John 11:25-28.) And it was the fact that
John was actually leaning on the Lord’s bosom, at the moment when He made known
that the traitor was amongst them, that led Peter to beckon to him that he
should ask who it was of whom He spake. The time will shortly come when we
"shall know, even as also" we "are known," and to the part of Scripture which
speaks of that day I would briefly direct the reader’s attention. It is evident,
as we open Revelation 4:4, that the great time of separation to God has taken
place, and the saints now on earth, with all their predecessors, are in
glorified bodies in the presence of God and of the Lamb. Under the designation
of the " four-and-twenty elders" do we see them. The number expresses their
completeness-- the name gives to them their representative character. Not one is
missing of the thousands of saints that from Adam downwards have been born of
God, and have been translated on the coming of the Lord. Their robes point to
their priestly character-their crowns to their kingly position. The threatening
character of the throne does not disturb them, but the moment the glory of the
Creator God, or redeeming Lamb is celebrated, we find them in the fullest
activity of praise. But this is not their only portion of blessedness. A
challenge to the universe has sounded forth as to who is worthy to open the book
of God’s counsels and loose the seven seals thereof. And even John is at fault
now, and in his weakness weeps. But there are those who are in the secret.
Children of the light and of the day are they, and their conscious nearness to
the Lord has resulted in the unfolding of His counsels to them, and these on a
subject surely unspeakably precious above all others that the heart of God has
to reveal. They can tell the sorrowing prophet to dry his tears, for that the
King of the royal tribe, the very source of him who, in old time, had suffered
and triumphed, had, by means of His mighty victory, not achieved without
suffering even unto death, won the right to open and unfold the counsels of God,
even though sealed up with sevenfold security. Their absolute and perfect
separation to God had resulted in this intelligence, not merely for their own
enjoyment, but with power to communicate it to others. And again do we find this
wondrous privilege before us in the 7th chapter, and not less intelligent are
they as to the identity of the white-robed multitude, than as to the person and
achievements of the Lamb.

Thus far for heaven-but upon earth the same principle will prevail. To most of
us the scene between King Solomon and the Queen of Sheba is happily familiar,
and to not a few, the typical as well as the actual force of the passage is
discernible. On the former let me for a moment dwell. The application of 1
Chronicles 17:13 to Christ in Hebrews 1:5, leaves no doubt that He is in figure
before us when King Solomon sits upon the throne of his glory; and a comparison
of Psalms 72:1-20 with 2 Chronicles 9:1-31 removes every difficulty as to the
application of the Queen of Sheba in type, to the Gentiles that will come to
yield their homage and devotion to the Son of Man, when " neither adversary nor
evil occurred." He reigns as King of Righteousness, and King of Peace. What,
then, is the result of the nearness of approach to Him? " She communed with him
of all that was in her heart; and Solomon told her all her questions, and there
was nothing hid from Solomon that he told her not " (vv. 1, 2). Of course, the
intelligence of those above is of a higher order than that of those below. But
whilst we contemplate with joy, what will be our glory when, with the Lamb
above, it is at least our privilege to understand the blessedness of those
below, when from time to time they come to render homage to the King of Kings
and Lord of Lords? With them, as with us, the principle holds good that
intelligence will flow from nearness to the source of light and understanding.
The question then most naturally suggests itself:-If, in the scenes that are
before us, there will be this gracious pro-, vision of our God for the blessing
of His people, is there no means whereby we may even now anticipate that time,
and enjoy, while here, what will be our eternal portion in the brighter days to
come? And does the Scripture teach us nothing on this score, replete as it is
with counsel on every subject that we need?

Beyond all question we have the fullest instruction on this head in all parts of
the Word, and to some of this I would briefly call the reader’s attention. In
Genesis 18:17-21, Jehovah says-"Shall I hide from Abraham that thing which I
do…And the Lord said, Because the cry of Sodom and Gomorrah is great, and
because their sin is very grievous, I will go down now, and see whether they
have done altogether according to the cry of it, which is come unto me; and if
not, I will know." Whence this condescension, and whence this confidingness of
the Lord? The whole earth was of one language, and of one speech. And they had
said, " Go to, let us build us a city, and a tower, whose top may reach unto
heaven; and let us make us a name, lest we be scattered abroad upon the face of
the whole earth…And the Lord said,.... " Go to, let us go down, and there
confound their language, that they may not understand one another’s speech. So
the Lord scattered them abroad from thence upon the face of all the earth, and
they left off to build the city " (Genesis 11:4-8). From this scene of
confusion, God, obliged to show mercy on whom He would show mercy-for all
deserved to perish-had called Abram apart. Each link with earth was broken.
Country, kindred, and father’s house had lost their claims in obedience to the
word of Him who said, " I am the Almighty God, walk before Me, and be thou
perfect" (Genesis 17:1). Lot might choose the well-watered plains of Sodom, but
the presence of the Almighty God had superior attractions to Abram, and he
henceforward determined to look only for that " city which hath foundations,
whose builder and maker is God." And well was he rewarded. While Lot was vexing
his righteous soul from day to day with the unlawful deeds of Sodom, Abram was
holding sweet and blessed communion with the Lord. His separation from
surrounding evil, in obedience to His call, had resulted in unclouded intimacy,
and He draws aside the veil to unfold His counsels as to judgment. What a
wondrous scene it is, and how precious to see that there was one, at all events,
on earth to whom God could tell His mind, and thus provoke to intercession! He
will have his place amongst the four-and-twenty elders, and thus on earth his
walk corresponded to his position there. But he is not alone in this path of
special blessing. Moses equally shines out as the friend of God, as a glance at
Exodus 32:1-35; Exodus 33:1-23; Exodus 34:1-35 will prove. Abram had separated
from civil disorders; from religious evil Moses turns away. His attitude is very
fine. Before God he is zealous for the people; before man he thinks only of
God’s glory. And in the deepest sense of what was due to this, he takes the
tabernacle and pitches it without the camp. The camp, he knew, was a scene of
defilement. God and defilement, he was aware, could not combine, and therefore
he took new ground for the dwelling place of God, and most preciously did the
Lord set His seal upon his faithfulness. "And it came to pass, as Moses entered
into the tabernacle, the cloudy pillar descended and stood at the door of the
tabernacle, and the Lord talked with Moses.... And the Lord spake unto Moses
face to face, as a man speaketh unto his friend" (vv. 9-11). What an instructive
scene is this, and how full of encouragement! To hold communion with the Lord
there must be absolute separation from what is contrary to His being, but when
this is insisted on, there is no limit to the revelations of Himself, But it is
not only in the palmier days of Jewish history, that this important principle
found its response among those to whom the Lord was everything, but even when
the sun of Israel was set, and the times of the Gentiles had ensued, do we find
it taking expression in the person of such an one as Daniel the prophet. Isaiah
39:7 had had its fulfillment, and Daniel and his companions were chosen to adorn
the court of the king of Babylon. But change of circumstances and altered scenes
do not, to the faithful, disturb the written principles of the word of God; and,
mindful of the Nazarite vow of Numbers 6:1-27, these children set themselves
apart for God, and refrained from Gentile luxuries and heathenish defilement.
(Daniel 1:1-21) The grace that had given them power thus to rise above the lusts
of nature, now bestows upon them their suited reward, and we find, " As for
these four children, God gave them knowledge and skill in all learning and
wisdom; and Daniel had understanding in all visions and dreams" (5: 17).
Separate from natural evil, as Abraham had been separate from worldly, and Moses
from religious defilement, most blessedly does God reward them for their
faithfulness. We are all familiar with the next chapter - how the king dreamed a
dream, and then forgot it; how none of the wise men of Babylon could in any
measure aid the king’s too treacherous memory; how death was pronounced on all;
and then how God came in, in love, and in answer to the prayer of Daniel and his
companions-revealed the secret in a night vision, and thus preserved their
lives, and drew forth their heartfelt adoration. Surely we. may say this
revelation was the result of their nearness to the Lord, and this the
consequence of the refusal of surrounding evil! But not alone in the Old
Testament do we find the illustrations of this deeply important principle, but
also in the New. Christ had entered on the scene, and, as the Shepherd of His
sheep, had passed through the lawful door within the precincts of the Jewish
sheepfold. Born at the appointed place, coming at the very time that Daniel’s
prophecy foretold, of the proper stock-a rod of the stem of Jesse-He had
fulfilled in every way what the Spirit of God had pointed out concerning Him;
and, welcomed heartily by those who, like Simeon, occupied the porter’s place,
and were therefore on the watch, proceeds to gather the sheep around Himself and
lead them forth. One by one they heard Him; one by one they followed His
gracious leadings, and exchanged-starvation, bondage, condemnation, for the
blessings of salvation, liberty, and pasture. As sheep, they were the objects of
His care.; but He has a higher title for them:- " Henceforth I call you not
servants, for the servant knoweth not what his lord doeth, but I have called you
friends; for all things I have heard of my Father I have made known unto you."
What a place of blessedness was theirs! No doubt it had cost them something to
follow Him. The fishermen had left their nets, their fathers; the man whose eyes
were opened had forfeited his Jewish rights; but what they had received had more
than enough repaid them for all they had left behind. His friends-the friends of
the blessed Son of God-and His secrets-the outflowings of the Father’s heart
towards Him-this was their portion, the portion of those who, through the
knowledge of His excellency, had left the worldly, the religious, the. domestic
circle, for Him. (See John 9:1-41) But not only when the blessed Lord was here
did the rule of which I speak find its example in His followers, but even now,
while He is absent at His Father’s right hand, do we find an illustration of the
same. The Ephesians were not only " saints," but " faithful in Christ Jesus"
(100: 1:1), or, as we may say, not only set apart, as all saints are, by the
action of the Spirit of God quickening their souls, and thus attaching them to
God, but they had faithfully maintained (through grace, of course) the position
they had assumed. And this expression is the more striking if we contrast it
with 1 Corinthians 1:1-31, where the Holy Ghost can only speak of the
faithfulness of God. As we know from the Acts, these men of Ephesus had come
apart from everything, through the presentation of God’s Son; for, Judaism on
the one hand, and heathenism on the other, were alike renounced for the superior
claims of Christ in glory; and now, though apostolic energy was absent, they
still retained their place as saints and faithful ones to Christ. The sheep had
been drawn around the person of a Shepherd present with them. These had been
gathered to an absent Christ, but still to One who, true to His word, is ever
the center, and present in spirit to those who are gathered on divine
principles. And what do we read about them? That God "had abounded towards them
in all wisdom and prudence, having made known the mystery of His will, that in
the dispensation of the fullness of times He might gather together in one all
things in Christ, both which are in heaven and which are in earth, even in Him "
(100: 1:8-10). What a blessed portion theirs, and ours, who are gathered now on
similar principles! Our nearness to the Lord collectively (as was individually
the case in John 15:1-27) has resulted in His leading our hearts on to the time
when all His counsels as to Christ will have their fullest completion and
display. That is indeed and rightly called the dispensation of the fullness of
times. Times there have been, no doubt, of varied interest and blessing. Adam
had his time, and Noah his. Jew and Gentile times ran and are running out their
course. The fullness of time (Galatians 4:1-31) was seen when Jesus trod the
earth, and the Church’s day exists at present. But in all of these there has
been failure of more or less intensity; and therefore it is that God, who is
ever careful of His own glory, has appointed a day, and named it " the fullness
of times," wherein every single one of His former displays will be made good in
the person of that Son, whose object now is, has been, and will ever be, to
glorify the Father. He will reign as the second Adam, the Head of all creation;
He will govern the world in righteousness, without the fear of failure, like His
predecessor, Noah; He will write His laws in His people’s hearts, and sit upon
the throne of David; He will rise to reign over the Gentiles, and in Him shall
the Gentiles trust; He shall come to be glorified in His saints, and ad- mired
in all them that believe. It is to these blessed counsels as to the future glory
of the Son that the Holy Ghost would at present introduce those whose privilege
it is to be not merely saints, but faithful in Christ Jesus. And surely this is
a high and holy privilege, and we should see to it that neither worldly
interests, nor religious contamination, nor the joys of nature, creep in to mar
the sweet and happy intercourse that is ours, through fellowship with the Father
and the Son. In glory, hindrance there will be none to our intelligence and
consequent enjoyment. Here it is only through constant occupation with the Son,
and watching lest the Spirit within be grieved, that our nearness to the Lord
and consequent intimacy, can be maintained. The Lord give us to lean on His
bosom to sit at His feet-to identify ourselves so thoroughly with Him, that He
may be free to tell us all He sees we need for comfort, joy and blessing!

D. T. G.


========================================================================
  CHAPTER 8: S.   THE KOHATHITES
========================================================================

The Kohathites

Walk and service are the characteristic features of the Book of Numbers; access
and worship those of the Book of Leviticus. In the former the instructions are
given " in the wilderness" (100: 1: 1). In the latter "out of the tabernacle of
the congregation" (100: 1. 1). The place is suited to the’ subject. Again, in
Leviticus the Priests are especially in prominence; in Numbers the Levites take
the lead. Of these, the family of Kohath come first in order; but before drawing
attention to their special line of service, it may be well to notice the
peculiar place given to the family of Levi amongst the children of Israel. When
the other tribes were numbered they were omitted, but appointed " over the
tabernacle of testimony, and over all the vessels thereof, and over all things
that belong to it: they shall bear the tabernacle and all the vessels thereof;
and they shall minister unto it, and shall encamp round about the tabernacle
"(100: 1:50). And again-" Bring the tribe of Levi near and present them before
Aaron the priest, that they may minister unto him. And they shall keep his
charge and the charge of the whole congregation before the tabernacle of the
congregation, to do the service of the tabernacle. And they shall keep all the
instruments of the tabernacle of the congregation, and the charge of the
children of Israel, to do the service of the tabernacle. And thou shalt give the
Levites unto Aaron and to his sons: they shall be wholly given unto him out of
the children of Israel." And again-" I have taken the Levites from among the
children of Israel instead of all the first-born that openeth the matrix among
the children of Israel: therefore the Levites shall be mine;. because all the
first-born are mine; for on the day that I smote all the first-born in the land
of Egypt I hallowed unto me all the first-born in Israel, both man and beast:
mine shall they be: I am the Lord " (100: 3:6-13).

Thus the Levites had certain things in common with the children of Israel their
brethren, and certain peculiar and especial privileges entrusted to them. With
the children of Israel they had been redeemed by blood and by power-the blood of
the paschal lamb had sheltered them-the " crystal walls" of the R ed Sea had
been their safeguard; but distinct from them they are especially the Lord’s,
being taken instead of the first-born of Israel whom He had spared, and unlike
them also they are wholly given to Aaron, the High Priest, to minister to him,
and to exercise their service in dependence on him. In the accomplishment of
their service they were nearest to the tabernacle, and the tabernacle and its
contents were their peculiar charge. Are there not even now amongst the Lord’s
people, all of whom have part in the death and resurrection of Jesus, those whom
God has especially selected for Himself to be near Him, to be " wholly given" to
Christ, and to exercise their service in dependence on Him alone! To return to
the family of Kohath: " Their charge shall be the ark, and the table, and the
candlestick, and the altars, and the vessels of the sanctuary wherewith they
minister, and the hanging, and all the service thereof" (100: 31). And again,
"take the sum of the sons of Kohath... from thirty years old and upward, even
until fifty years old;... this shall be the service of the sons of Kohath in the
tabernacle of the congregation about the most holy things " (100: 4:2, 3, 4).
The Gershonites had the charge of the tent with its coverings and the hangings
for the doors. To the Merarites were entrusted the boards, the bars, the
pillars, and the sockets; the one bearing the framework, the other the covering
of it; but to the sons of Kohath alone was it given to carry. "the most holy
things "-all the inner furniture of the tabernacle. And thus their trust, in all
its beautiful detail, is mentioned first as of first importance. And we may here
remark that when the princes make their offering in 100: 7, whereas two wagons
and their oxen are given to the sons of Gershon, and four wagons and their oxen
are assigned to the sons of Merari, none at all are allotted to the Kohathites,
" Because the service of the sanctuary belonging unto them was that that they
should bear upon their shoulders" (5: 9). Too precious were "the most holy
things " to be exposed to the rude shaking of the wagons. The gentle, steady
shoulders of the sons of Kohath, from thirty to fifty years old, men of
maturity, must bear them with all the delicacy of which they were masters. (See
1 Chronicles 2:13-15). May we not say that even now, not only amongst the people
of God, the whole company of the redeemed, but also amongst those whom He has
drawn apart in special nearness to Himself, there is an inner circle to whom the
Kohathite service has been entrusted-those of decision, those of maturity, those
to whom the Lord can commit that which most concerns Himself-the glory of the
person of His Son ’? Not that the sons of Gershon and Merari have not posts of
honor too, and work that required activity and intelligence, as the one set up
the framework and the other covered it over; but to the Kohathites alone
belonged, as we have seen. this inner line of service, the charge of these "most
holy things."

" And when the camp setteth forward, Aaron shall come, and his sons, and they
shall take down the covering vail, and cover the ark of testimony with it, and
shall put thereon the covering of badgers’ skins, and shall spread over it a
cloth wholly of blue, and shall put in the staves thereof" (100: 4: 5, 6).

It was on the journey that their services came into requisition, for we know
from 100: 9: 17, it was " When the cloud was taken up from the tabernacle, then
after that the children of Israel journeyed: and in the place where the cloud
abode, there the children of Israel pitched their tents." And Aaron was the one
at whose hands they received their charge. He took down the vail, he covered the
ark therewith, be laid over it the badger’s skins and cloth wholly of blue, and
he put in the staves thereof. It remained for them to carry through the
wilderness what he entrusted to them. The same order is observable with the
table, the candlestick, and all the other objects of their charge, This has all
its precious and peculiar signification. God’s saints are on the journey now,
laboring to enter into His rest- the "rest that remaineth" (Hebrews 4:11). Jesus
guides them in their pathway (Psalms 32:8); and as they travel on, He who is
their High Priest above commits to them what He would have them carry for Him
through the wilderness. What this burden is, this precious Scripture tells us.
The Ark comes first in order, made, as we know from Exodus 25:10-22, of shittim
wood and gold, and covered over with the mercy seat and cherubims of glory. Here
Jehovah dwelt: as He says Himself, "There I will meet with thee and I will
commune with thee" (5: 22)-a fitting type of the One in whom God should yet draw
nigh to man, and through whom He should reveal Himself (John 1:14-18). Jesus the
Son of God is here before us, God manifest in the flesh; and thus the vail is
next referred to as the covering that immediately enveloped the Ark. Of its
materials Exodus 26:31, informs us, and Hebrews 10:20, as to its signification.
The human form of Jesus is by this unfolded in all its varied beauty-heavenly
origin, kingly position, human glory, personal righteousness, and the One to
whom all judgment has been committed-being depicted by the blue, the purple, the
scarlet, and fine twined linen of cunning work, with cherubims. Next to this the
badger’s skin is placed; and knowing, as we do, how often animals in Scripture
are used to represent character (Matthew 10:16), we have no difficulty in seeing
that the Spirit of God would bring before us here the watchfulness of Him who,
by the word of Jehovah’s lips, ever kept Himself from the paths of the destroyer
(Psalms 17:4). Although the Son of God in all the fullness of His glory, He was
not unmindful that the prince of this world stalked abroad, and therefore was
always on the watch to baffle his designs. But over all we find " a cloth wholly
of blue," and sweetly are we here reminded that although the utmost vigilance
was necessary in the presence of the evil one, yet before the Father He was ever
"the Son of Man which is in Heaven" (John 3:13), the celestial color evidencing
this more eloquently than words. But this was not the only trust of the sons of
Kohath. " And upon the table of shewbread they shall spread a cloth of blue, and
put thereon the dishes and the spoons and the bowls, and covers to cover withal:
and the continual bread shall be thereon: and they shall spread upon them a
cloth of scarlet, and cover the same with a covering of badgers’ skins, and
shall put in the staves thereof " (vv. 6, 7). The structure of this table we
learn from Exodus 25:23-30; its freight from Leviticus 24:5; Leviticus 24:9.
Formed of gold and shittim wood, before the Lord it ever bore the memorial of
the chosen nation in all its primal order. They might fail and did, until "the
name of God was blasphemed among the gentiles through them;" but still the
twelve cakes of two tenth deals remained, with pure frankincense, before the
Lord, the special portion, too, of Aaron and his sons.

What that table did for Israel, Jesus does on high for us and humbling as it is
to contrast the so-called Church of the present day with that set up on earth at
Pentecost, still we can rejoice to think that the Son of God ever maintains
before His Father a memorial of that " one pearl of great price " for which He
stripped Himself of His Messianic glory. Twelve was the symbolic number for
Israel; " one loaf" expresses the unity of the Church of God (1 Corinthians
10:17). The heavenly covering enshrouds the table, fitly pointing to His
personal glory; on this was placed the "continual bread," with its accompanying
utensils, and then the scarlet covering, to tell of glory in connection with man
(2 Samuel 1:24), the people of His choice, and over all the badgers’ skins, as
suited to the character of him who knew so well the craft of Satan and the way
to meet it (Luke 4:1-13). The exceeding fitness of the cloth of blue between the
table and its freight cannot fail to strike the reader, as well as the
difference Of the order of the coverings When the ark was in question; the
special place occupied by the ark as the throne of God will at once account for
the difference. The Candlestick comes next. "And they shall take a cloth of blue
and cover the candlestick of the light, and his lamps and his tongs and his
snuff-dishes, and all the oil-vessels thereof wherewith they minister, unto it;
and they shall put it and all the vessels thereof within a covering of badgers’
skins, and shall put it upon a bar." Of the form of this we read in Exodus
25:31-40, of its use in Leviticus 24:2-4. Of purest gold, and with branches
perfect as to their number, from evening unto morning did Aaron order the light
of it before the Lord continually-as if to tell us that from the evening of this
world’s darkness to the morning of the day of. glory, a Priest after another
order sustains in His own person a light for His people, the espoused ones of
His choice, in the presence. of His Father’s throne above. The Son of God, then,
the light of • His people, is before us, and the clothing is of blue and
badger’s skin-,to spew that, heavenly to God and to faith, to than and to Satan
He is vigilant and wary.

"And upon the golden altar" they shall spread a cloth of blue, and cover it with
a covering of badgers’ skins, and shall put to the staves thereof." As to the
construction of this and its special use, Exodus 30:1-10 gives us ample
information. Formed of gold and shittim wood, it stood before the wail, and
morning and evening it sent up its cloud of incense in the presence of the Lord,
attended to by the same one that dressed the lamps of the golden candlestick-a
beautiful and simple figure (see Revelation 8:3-4) of Him who, lifting up His
hands like the evening sacrifice (Psalms 141:2), " ever liveth to make
intercession for us." The Lord Jesus is depicted to us here, and still
heavenliness within and watchfulness without characterize Him.

"And they shall take all the instruments of ministry wherewith they minister in
the sanctuary, and put them in a cloth of blue, and cover them with a covering
of badgers’ skins, and shall put them on a bar." What these " instruments of
ministry" were the Holy Ghost has not been pleased to particularize, but we,
have sufficient before us to lead our thoughts to Him who " came not to be
ministered unto but to minister." As the eternal Word, His ear was opened ere He
left the glory to do the will of God (Psalms 40:6-8). As Man He took a servant’s
form (Php 2:7). As a Servant, He spoke of Him who," wakeneth morning by morning,
who wakeneth mine ear to hear as the learned" (Isaiah 1:4). ’And when His time
of earthly service was completed "they seemed unto him but a few days for the
love he had to her " (Genesis 29:20). Like the slave of Exodus 21:5-6, He
becomes our servant forever. He serves us now, according to John 13:1-38 He will
serve us, according to Luke 12:37 : The instruments of ministry give us then the
thought of the Son of God in His servant character; and, again, the glory of the
heavens and vigilance for earth in figure envelopes Him.

"And they shall take away the ashes from the altar and spread a purple cloth
thereon, and they shall put upon it all the vessels thereof, wherewith they
minister about it,’ even the censers, the flesh-hooks, and the shovels and the
basins, all the vessels of the altar, and they shall spread upon it a covering
of badgers’ skins, and put to the staves of it." The description of this we find
in Exodus 27:1-8, the use of it the following chapter, vv. 3843, with other
passages, teaches us, Morning and evening throughout the year did the sweet
savor of the lambs of the first year ascend before the Lord, a continual burnt
offering-so evidently designating the lasting character of the sacrifice of the
" Lamb without blemish and without spot," " the Lamb of God that taketh away the
sin of the world." The Son of God, God’s Lamb, is here before us, and
enshrouding that which points Him out to us a purple covering-as if to say that
at the moment when He was most contemptible in the eyes of man, before God and
to faith He shone out in all the brightness of His kingly glory. Well chosen,
though done in unbelief, was the inscription of Pilate; blessed was the
testimony of the dying thief-"Lord, remember me when thou comest in thy
kingdom." The offering, and yet the King is set before our gaze, but covered
over to the eyes of man with that which tells of how, while rejoicing, he knew
how to beware (Php 3:1-2).

Such was " the burden of the sons of Kohath," and we can well conceive with what
solemn care they received their charge at the hands of Aaron, and the honor they
felt was conferred upon them in their being allowed to act for him in the charge
of the most holy of all the holy things. And what a strange sight must it have
been, and one so incomprehensible, save to all that were in the secret, to
behold this company of men, bearing through the wilderness what was so glorious
within but so repulsive without, and yet withal of such deep significance. May
it be ours to seek to qualify ourselves for this Kohathite service. The mere
fact that we are saved is not sufficient, for all Israel was redeemed, as we
have seen; neither is it enough to be wholly the Lord’s, for the Gershonites and
Merarites, as we have noticed, were this. Those only are represented by the
Kohathites who " set the Lord always before" them, whose appreciation of the
Lord in all His varied excellence is such that they desire none else but Him:
their hearts are satisfied with Him. He is the one delight of their souls. Their
one thought is to please Him until they are with Him where He is, beholding His
glory, and precisely as their joy in Him increases their representation of Him
here will be manifest to all.

D. T. G.


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  CHAPTER 9: S.   THE TEMPLE
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The Temple

Although the Books of Kings give us the public history of God’s government of
Israel, in the Chronicles we rather find the history of His ways in grace; all
is told out in Kings, while in Chronicles only those sins are mentioned which
exalt the God of all grace-yet, when we come to look at the two books in their
typical aspect, we shall find that the Books of Kings surpass the Chronicles, in
that the former point us to heavenly, the latter to earthly things. Of this
principle the two descriptions of the various buildings erected by. King Solomon
are a striking illustration. Each have their own peculiar place-each their
especial signification.

Let us briefly glance at the description of each, and at their typical bearing.

There can be no question as to whom King Solomon; points when we read in
Zechariah 6:12-13, " Behold the; man whose name is The Branch; and he shall grow
up out of his place, and he shall build the temple of the Lord: even he shall
build the temple of the Lord; and he shall bear the I glory, and shall sit and
rule upon his throne; and he shall be a priest upon his throne." It is Christ,
the son of David. Joined with Him do we find King Hiram, and he likewise,(how
common are these double figures in Scripture!) points us to the One that "shall
rise to reign over the Gentiles," and in whom " shall the Gentiles hope" (Romans
15:12). As head of Jew and Gentile, Jesus builds the temple of the Lord.

Cedar trees, fir trees, great stones, costly stones and hewed stones, were the
materials needed for the work. Jehovah is the first thought of these united
kings, and " the house of the Lord," therefore, is their first design. Compact,
and in unison as to its proportions, adorned with porch and windows "of narrow
lights," it is surrounded by chambers, the structure of which does not encroach
upon the proportions of the house, seeing that their beams are dependent on "
narrowed rests " round about. This carefulness with regard to the. Lord’s
dwelling-place is further brought specially before us when we read that the
house " was built of stone, made ready before it was brought thither; so that
there was neither hammer, nor ax, nor any tool of iron heard in the house while
it was in building" (1 Kings 6:7). How suited this is to the calm and dignified
repose of the One who, when "a great and strong wind rent the mountains and
brake in pieces the rocks before the Lord;… and after the wind, an
earthquake;... and after the earthquake, a fire," was neither in wind;
earthquake, nor fire, but in the " still small voice" (1 Kings 19:11-12).
Compare also Revelation 8:1.

"The beams of our house are cedar, and our rafters of fir," says the Song of
Songs (chap. 1: 17); and well chosen were those trees which represent creation’s
fairest produce. (1 Kings 4:33), and this earth’s fertility (Isaiah 55:13) to
adorn the home of Him to whom earth and creation alike owe their existence. "
Carved with knops and open flowers," creation does its best to do Him honor;
while the unseen stones tell us of beauty outwardly, and strength within (verse
18). As in the Tabernacle, so in the Temple, was there the holy of holies, the
oracle, where the ark of the covenant should have its place; but, unlike the
wilderness habitation, no veil is here to shroud the glory of Jehovah, but
merely a partition formed of doors of olive tree and chains of gold, with which
most precious and lasting material the whole house was also covered. When we
learn from Revelation 3:18 that gold signifies Divine righteousness, in contrast
to human, wretchedness, the wondrous suitability of this is evident, as well
becoming the house of the "righteous Lord," that " loveth righteousness "
(Psalms 11:7). The unvarying accompaniments of the throne, the cherubims, come
now into prominence, and their very material, like that of the doors, seems to
tell us that the One in whom all the promises of God are yea and amen (2
Corinthians 1:20) is now enthroned in glory; they are made of olive trees
(Romans 11:17). But the accomplishment of promises and triumph over the king’s
enemies ever go together (Luke 1:51-55; Luke 1:71-74), so we find the " palm
trees " too brought in to tell of victory (Revelation 7:9); and what a beautiful
combination must it have been when " all the walls of the throne round about "
were carved with figures of cherubims and palm trees and open flowers within and
without, and the floor was " overlaid with gold," and the doors of olive tree
were adorned with " carvings of cherubim and palm trees, and open flowers, and
overlaid with gold," and the two folding doors of fir tree were " covered with
gold fitted upon the carved work" (verse 29-31). How sweetly does it remind v/
that righteousness and promise, victory and creation’s blessings, can now be
blended together in perfect harmony.

Seven years was the house in building. Perfection in spiritual things gives a
period to the formation of the house. How could it be otherwise with the work of
such a Workman? But though first in order, and rightly so, was the House of the
Lord built, there is yet another structure that occupies King Solomon; and
though there may not have been the same energy in exercise as when the house of
the Lord was in course of construction, yet in due time his own house was
completed.

Next in order comes the house of the forest of Lebanon, with its porch of
judgment, its pillars and its windows, denoting, doubtless, government
characterized by firmness and perspicuity-ever the features of the throne of
God. (Revelation 4:6-7.)

And, lastly, private affections have their place as well as public government;
and Pharaoh’s daughter, whom he had taken to wife (a bride culled from the
world, for Egypt is ever a type of this world’s glory), is not forgotten, and a
house is erected specially for her who is the object of his love.

Durability, and that of the choicest kind, is evidenced in all these structures
by " costly stones, according to the measures of hewed stones sawed with saws,
within and without, even from the foundation unto the coping.... stones of ten
cubits, and stones of eight cubits." And now we pass from the various (beautiful
in their variety) structures themselves, to their internal fittings and
arrangements. And first in order come the " two pillars of brass, of eighteen
cubits high apiece," with their "two chapiters of molten brass," and " nets of
checker work, and wreaths of chain work," and these adorned "with pomegranates,"
and "lily work." And these were erected in the porch of the temple, or house of
the Lord; and when erected, duly entitled, "He will establish," and "In him is
strength."

How eloquently do these, standing as they do at the entrance to the dwelling of
the "Most High, possessor of heaven and earth," tell of the power and stability
of the throne of Him who governs man righteously, yet inseparably from
graciousness. And this again consistently with the purity of His nature. The
brass, the pomegranates, and lily work are blended together in perfect unison.

If the pillars bear witness to the power and stability of the throne, the sea,
which comes next in order, testifies to the holiness of Him who sits upon it.
And though the oxen with their faces every way, may tell us of the patience that
bears with evil throughout the universe (Matthew 5:45), yet "the brim thereof...
wrought like the brim of a cup, with flowers of lilies," and the "bases of
brass," with their "borders" of lions, and oxen, and cherubim, and the "wheels,"
and the "ledges... graved with cherubims, lions, and palm trees," most assuredly
remind us of the purity found to perfection in Him-His righteousness, that
demands it from those who approach Him-His power in dealing with those who
disregard it-His government in favor of the righteous, and against the
wicked-the rapidity with which he carries out his purposes, and the victory that
must follow when He has taken in hand the case. The lavers, the shovels and the
basins, conclude the work of this widow’s son of Naphtali, whose father was a
man of Tire, a simple figure of Jew and Gentile. But of what inferior order was
his work to that of Solomon, for it is not without a purpose that the Spirit of
God has recorded that Solomon built the house of the Lord-His own house-the
house of the forest of Lebanon, and even that of Pharaoh’s daughter; to Hiram
were entrusted the lesser work of pillars, sea, lavers, basins, shovels. Cast
of. "bright brass" they might be, and without weight, but no one but Solomon
must build the house or construct the vessels of gold that remain yet to be
spoken of. For the house of the Lord were they, and of material suited to His
glory. The altar, the table for the shewbread, the candlesticks, with their
suited flowers, lamps and tongs, the bowls, the snuffers, the basins, the
spoons, the censers, even to the hinges for the doors, were all to be of gold,
and all to be the work of Solomon. How careful of His glory is the God who has
thus recorded with minutest accuracy the material and structure of everything
that He has ordained to surround Himself, from the house to the hinges of the
doors!

Let us now turn to the Book of 2 Chronicles, chap. 2. At once the difference
strikes one. " Solomon determined to build an house for the name of the Lord,
and an house for his kingdom." It is not so much the person of the dweller that
is here before us as the dominions of the King-the earthly kingdom rather than
the heavenly home. And this differ-once is manifest throughout. In Kings no site
hi named; in Chronicles, the Mount Moriah at Jerusalem is special{ designated as
the place of the Lord’s selection. And yet King Solomon takes an interest in it,
and built it, seeing it is for Jehovah, sweetly reminding us of Christ attention
to His Father’s interests, whether heavenly or earthly. It has its glory too, "
garnished with precious stones for beauty, and the gold was gold of Parvaim (ch.
3:6); but yet "the wail" is there (verse 14), telling of distance and imperfect
access to the throne. The altar, too, brass (chap. 4:1), the lavers wherein to
wash the offering in the sea for the priests to wash in (verse 6), remind us
that we are not by any means on the same exalted ground we have already gone
over from the Book of Kings; for whatever the privileges of the earthly subjects
of the millennial throne of the Son of Man, they can in no way be compared to
the higher order of privilege accorded to the heavenly saint.

I must leave the reader to draw his own conclusion from the comparison of these
two accounts, merely adding a word as to the typical import of the various
buildings all other Scriptures would seem to unfold them to us. As we have
observed, in Kings we have rather the public government of Israel; in
Chronicles, God’s ways in grace; but in the former, types of heavenly things; in
the latter, types of earthly ones. This, by attentive study, can be easily
ascertained. May we not then expect in the one the heavenly glory I the Father
and the Son to be set before us; in the latter the earthly glory of the Son of
Man.. The house of the Lord, with its chambers, may surely tell us of the
Father’s house with many mansions (John 14:2) There He dwells in the atmosphere
of love peculiarly Hi{ own. The love of His Son has formed this place for Him
and not only for Him, but for those whom the same love ha been pleased to gather
around Himself-the companions o His glory, the sharers of His home. He has His
owl peculiar home, but immediately grouped around Him are th "chambers," the
"place" that the Son has gone to prepare for us. But the Son, as well as the
Father, has His own peculiar glory; as "Son over his own house" (Hebrews 3:6),
the droll of His interests, the sphere of His attentions. He thinks of us, He
cares for us, He meets our every need; and in connection with this peculiar
place, this place of special preciousness to us, He builds "His own" house. But
more than this, there is the house of the forest of Lebanon, with its porch of
judgment, reminding us that public sway will be the portion of Him to whom every
knee shall yet bow and every tongue confess. From the heavens He must reign till
He hath put all things under Him (1 Corinthians 15:25-27). It therefore tells us
of the glory of Christ as King of Kings and Lord of Lords. And lastly, this
fourfold picture is completed by the house of Pharaoh’s daughter, telling us
that whatever may be the joys of the Father’s home, the sense of the care of Him
who rules over His own house, the grandeur of the time when saints will follow
in the train of the King of Kings and Lord of Lords, the Bridegroom still will
not permit the Bride to forget His precious love, that love that proved its
fullest measure when He gave Himself that He might sanctify, having cleansed her
with the washing of water by the word, that He might present her to Himself, not
having spot or wrinkle or any such thing, but holy and without blemish. Truly
this is love, " strong as death," that " many waters cannot quench."

It remains but to notice the scene of His earthly rule, the house of His
kingdom. Jerusalem will yet be the throne of the Lord. Represented there, no
doubt, He will be by the Prince of the house of David, but the earthly Jerusalem
will be the scene of His government as the heavenly one will be that of His
grace and glory.

How happy to have one’s portion there!

D. T. G.


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  CHAPTER 10: S.   WAS JUDAS ISCARIOT AT THE LAST SUPPER?
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Was Judas Iscariot at the Last Supper?

Few will deny that the descent of the Holy Ghost (Acts 2:1-47) was the
commencement of the Church of God, builded together for an habitation of God
through the Spirit. Most will admit that 1 Corinthians 11:23-34 contains an
entirely new revelation as to the Lord’s Supper for the Church of God, given to
the Apostle Paul, because the truth of the Church was first revealed to him.
None can refuse the truth that 1 Corinthians 10:17, and ch. 5:11, effectually
exclude such as Judas from the Lord’s Table; seeing, that on the one hand to
members of the body only (those whose bodies are the temples of the Holy Ghost)
belongs the one loaf; and on the other, communion with a " covetous " man, if
"called a brother," is carefully guarded against and forbidden. But even to
those who assent to these facts it will not be without interest to inquire
whether the traitor was really at the table when the Lord gave the bread and the
cup to His disciples in. remembrance of Him.

Matthew 26:17-25 gives us the account of the celebration of the Paschal Feast,
the announcement of the fact that the traitor was there, and the Lord’s assent
to the question of Judas, indicating that he was the guilty one. Mark 14:12-21
substantiates this, omitting the latter clause. John 13:1-30 confirms it, adding
the fact, which the others omit, that Judas goes out immediately on receiving
the sop, and omitting (in character with his gospel) what Matthew and Mark
mention, the new supper in remembrance of Him. In their gospels it clearly comes
in after the departure of Judas (Matthew 26:26-30; Mark 14:22-26).

Now let us turn to Luke 22:1-71, and here 5: 21 presents an apparent, but not an
insuperable difficulty.

It is now generally admitted that Mark and John alone preserve the historic
order, the order of time-Matthew grouping events together to present a
dispensational, while Luke does so to give a moral picture. Let us read vv. 19,
20, parenthetically (and in this those who have arranged the paragraphs have
assisted us), and the difficulty vanishes; 5: 21 connects itself with 5: 18, the
order of time becomes the same as that of the other Evangelists, and Judas is
found to have no place at the last supper, though his " hand was " on the table
" when the Passover was being celebrated. The Late D. T. G.

[These remarks of one who has "gone before" will be read with interest by many,
as an inquiry in measure into the question at head of paper, and often proposed.
They are not dogmatic, nor are they put forth as such.-Ed. W. of T.]


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  CHAPTER 11: S.   WORSHIP.
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Worship.

John 12:1-2.

Abridged D. T. Grimston in "Words of Truth," 1871.

She came not to hear a sermon although the first of teachers was there; nor to
sit at His feet and hear His word (Luke 10:39). She came not to make her
requests known to Him; time was when in deepest submission to His will she had
fallen at His feet, saying, "Lord, if Thou hadst been here, my brother had not
died" (John 11:32). Nor to pour out her supplications to Him was now her
thought, for her brother was seated at the table. She came not to meet the
saints though precious saints were there, for "Jesus loved Martha . . . and
Lazarus." Fellowship with them was blessed and of frequent occurrence, but that
was not her object now. She came not after the weariness of a week’s battling
with the world to be refreshed from Him, though like every saint she had learned
the trials of the wilderness, and knew the blessed springs of refreshment in
Him. But she came at the moment when the world was expressing deepest hatred of
Him to pour out what she had treasured up, the most valuable thing she had on
earth, upon the person of the One Whose love had made her heart captive and
absorbed her affections. "Jesus only" filled her soul; her heart beat true to
Him, and she "anointed the feet of Jesus, and wiped His feet with her hair."
Adoration, homage, worship, blessing was her thought in honour of the One who
was all in all to her. Surely such worship refreshed Him! The unspiritual might
murmur, but He upheld her cause and appreciated the grateful tribute of a heart
that knew His worth and preciousness. Thus a lasting record is preserved of what
worship really is! If every eye were on the Lord alone, every heart true to Him,
each determined to see "no man save Jesus only," what full praise there would
be. Not with alabaster boxes now, but our bodies filled with the Holy Ghost, a
stream of thanksgiving and highest worship would ascend in honour of the blessed
One who now adorns the glory, as He once adorned the earth. Be it ours thus to
worship Him in Spirit and in truth.


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Source: https://sermonindex.net/books/writings-of-d-t-grimston/
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