Plurality of the Divine Nature part II

In the New Testament the divine name is used in the singular number. When the individuality of divine plurality was distinctly revealed, the more obscure Hebrew mode of expressing the divine name ceased. If the name of God in the New Testament be not used in the plural number, a plurality of singulars is used, to which divine nature is ascribed. This gives a clearer view of plurality in God than the ancient Hebrew form of expression. The New Testament was to be circulated among the Jews for the purpose of converting them to Christianity. As they believed in only one God, no form of speech would unnecessarily be used by the writers of the Christian religion, which would convey to them the idea of a multiplicity of deities. As it was also to be circulated among heathen, it was necessary to use the greatest care in the choice of words, lest encouragement should be given to their idolatry. As the forms of speech used in the scriptures naturally suggest the idea of more gods than one, or of a plurality in the divine nature; and as the scriptures declare in the plainest and strongest terms that there is but one God, it follows that there is a plurality in his nature.

The Hebrew language is remarkable for its simplicity, and for its significance. Proper names, as well as the names of a genus and species, are often expressive of the nature or properties of the person or thing named. Various names are given to the Supreme Being; and each name is significant of his nature, office, or of some of his attributes. In. the first verse in the Bible the Hebrew name of God is expressive of his power. When he is represented in the act of creation there is a striking propriety in giving him a name expressing his might. When God commissioned Moses to lead Israel out of bondage, he made himself known to him by a name signifying independent existence. At other times he revealed himself by names signifying government and excellence. From the peculiar significance of Hebrew names, especially the names of God, an appropriate sense is undoubtedly to be given to the divine name, when used in the plural number. It is hard to conceive what appropriate sense can be extracted from this mode of expression, unless it be a certain plurality in the Divine nature.

Plurality in the Divine Nature

After the apostasy mankind were exceedingly prone to idolatry. The heathen, in every age, have paid their devotions to a variety of deities. Even the Hebrews, who were enlightened by divine revelation, and were taught the existence of only one God, often departed from this knowledge, and - ascribed divine honors to objects of nature, and to works of men's hands. When God communicated to the world a system of religion, it might well be expected he would guard the human mind against this error; that he would distinguish himself from heathen gods; that he would communicate nothing which would give the least countenance to a multiplicity of deities, or to idolatry. When God wrote the moral law on tables of stone, he commanded first, that they should have no other gods before him. The distinguishing characteristic of Israel was, that they worshipped one God. Moses, who was under divine influence, and wrote agreeably to the pattern shewn him by the divine Being, guarded the doctrine of the divine unity with the greatest care, lest Israel should blend with surrounding nations; fall into idolatry; and lose the knowledge of the true God. His language is, "Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." That these words might not depart from their minds, he required them to bind them upon their hands; and that they should be as frontlets between their eyes. The other prophets adopted similar language. Christ supported the same sentiment, and the apostles copied his example.

Notwithstanding the unity of God is a prominent doctrine in the Scriptures; yet both the Old and New Testament contain many terms and phrases, which evidently convey an idea of plurality in the divine nature. The original word in-the Old Testament, for the name God, is used in the plural number. "In the beginning God created the heaven and the earth." This is the first time the divine name is used in the Bible; and it is used in the plural number, connected with a singular verb. When God was about to form man, he said, "Let us make man in our image, after our likeness." After the apostasy of our first parents, "The Lord God said, behold the man is become as - one of Us, to know good and evil." When God looked down from heaven and beheld the tower, which the children of men builded, he said, "Go to, let us go down and there confound their language." God speaking by the mouth of his prophet inquires, "Whom shall I send? Who will go for us?" Other passages contain the name of God in the plural number.

The Unity of God Part II

Cont'd from 9/30/15 Blog Post

3. There is abundant evidence that there is one God, eternal, self-existent and independent. He exists of necessity; that is, it is impossible that He never should have existed; and it is impossible that he should cease to exist. There is a primary power in the universe. It is impossible that this power should have created itself; and it is equally impossible that it should destroy itself; for this would suppose a power superior to the highest power. These things cannot be predicated of more than one power. There can be only one power necessarily existing. If an equal power be supposed to exist, it must depend on the will and pleasure of the first power for liberty of the least operation. If equals cannot destroy equals, they can counteract and neutralize each other. Consequently there cannot be two separate independencies; two separate self-existencies, nor two separate eternals.

4. The coincidence of the various parts of the sacred scriptures is a strong argument in favor of the unity of their Author. This volume was written by many hands; at distant periods; and at places remote from each other. Had the objects of the inspired writers been different, or had they been under the guidance of different spirits, a striking contrariety would have appeared in their writings. But, as their object is evidently the same, as there is a remarkable coincidence in their relation of the same things, as there is a perfect agreement between the prophetic writings and' the history of subsequent events, there is the strongest evidence that their authors were under the direction of one and the same Spirit.

Some parts of the sacred scriptures appear, at first view, to be inconsistent; and other parts appear to be dark. But when they are investigated, they appear consistent, and the religion of the Old Testament was remarkably well calculated for the Jewish nation till the advent of the Messiah. A knowledge of the ancient customs of the Jews, a knowledge of the idolatries of neighboring nations bring to view excellences of the Jewish religion, which are not discovered by a superficial observer. Those parts of God's word, which seem to militate against each other, are found to be reconcilable and harmonious. Those seeming blemishes, which appear on the pages of divine inspiration are only dark spots on the vision of the human mind. When the understanding is purged from moral darkness and corruptness, it will discover the perfections of our holy religion; 'the coincidence of its parts; the unity of its design, and the unity of its Author.

The Unity of God

In the formation of every argument it is necessary to lay down correct premises; because on them the conclusion depends. In every science it is necessary to have a knowledge of its first principles. These are the basis of the whole system. In the science of Theology, as in all other sciences, there are fundamental truths, which must be admitted or proved, before inquiries can be prosecuted with success. The most important of these, and which claims the first attention, is, the unity of God.

1. The first argument, which offers itself in proof of this truth, is, there appears to be no need of more than one God. In treating subjects philosophically it is correct to admit no more causes, than are necessary to account for the effects produced. One Being of almighty power is sufficient to create the world. One Being of infinite wisdom is sufficient to organize it, and form a constitution for its government. One Being of infinite goodness is competent to the administration of its laws. The same Being, who created, organized and supports one world, can multiply them to any extent he pleases. It is no harder to conceive of infinite attributes residing in one Being, than to conceive of them residing in many beings. As all the effects, which are visible, or fall within the compass of human apprehension, may be traced to one Cause, possessing infinite perfections, there is no necessity of inferring more than one.

2. The unity of God is argued from the harmony and mutual subserviency of different parts of the world; and from the uniformity of its government. There is a just proportion between the various parts of the world. The elements are so adjusted, that one does not prevail against another. The globe is wisely balanced with earth and water. The spheres, which compose this system, are so exactly proportioned as to size and distance, that they perform their revolutions with the greatest precision. There is a remarkable correspondence and subserviency between the different parts of the world; between different classes of animals; and between the brutal and the intelligent creation. The face of the earth is agreeably and usefully variegated with hills and vallies. There is a happy subserviency between the atmosphere, earth, and water. The different parts of this system so correspond that they are mutually beneficial. The sun enlightens and warms the earth. The moon and the host of heaven, not only adorn the canopy of the skies, but they shed their milder rays. The regular succession of day and night promotes the growth of the vegetable kingdom; and affords a pleasing and refreshing variety to human nature. The rotation of the seasons is wisely calculated to bring forward and mature the productions of the earth, and to restore its wasted strength.

Cont'd tomorrow! 10/1/15

Angelic Obedience part II

When the way to the tree of life was to be closed against fallen man, cherubim were set to guard the entrance, and with their flaming sword rendered it unapproachable: when that way was again to be thrown open, and the twelve manner of fruits yielded in their season, and the leaves to be applied for the healing of the nations, twelve angels are represented as standing at the gates that are never to be shut, day or night, not armed to bar the passage, but as guards of honor welcoming the happy comers to that scene of everlasting felicity.  The variety of commissions which we know the angels to have executed among men, sufficiently attest their prompt obedience to every command of their glorious King, whom to serve is their privilege and joy: for "he doeth according to his will in the army of heaven." Dan.4:35. "Thinkest thou," said our Lord to the disciple who smote the high priest's servant, "thinkest thou that I cannot now pray to my Father, and he shall presently give me more than ten legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" Matt. 26:53, 54.

We now proceed to review the instances of angelic interference and as the work of vengeance is in no way consonant to the character of a holy angel, except when executed in loyal obedience to the command of his righteous King, who will punish evil-doers, we may class under the present head all the destructive operations of the heavenly host. 

The Lord needs no help of men or of angels; yet the armies of heaven stand around, eager to be employed against the enemies of his name and of his people.  To render a recompense to those who afflict Christ in his members, is indeed a part of angelic office, as David shows; when speaking of those who sought to destroy his soul, he says, "Let them be as chaff before the wind: and let the angels of the Lord chase them. Let their way be dark and slippery, and let the angel of the Lord persecute them." Psalm xxxv. 5, 6.  In virtue of this office, they will fulfill their terrible commission in the last days of the present dispensation. "The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth." Matt. 13: 42. 

They will come fully prepared for the terrible work of that great day: "It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." 2 Thess. 1: 6, 7, 8.

He "who maketh his angels spirits; his ministers a flaming fire," (Psalm 104: 4,) has pre-ordained them to act a most conspicuous part in the transactions of the last days, we must turn to the book of Revelation, where a scene of awful magnificence is opened to us, in language of unparalleled grandeur.

The Holy Spirit in Jesus Christ part IV

Jesus Christ was baptized by the Holy Spirit. Not only did He derive His person and His incarnate life from the Holy Ghost, but when at thirty years of age He consecrated Himself to His ministry of life and suffering, and service, and went down into the waters of the Jordan, in token of His self-renunciation and His assumption of death, the heavens were opened, and the Holy Ghost by whom He had been born,  Now "came down and personally possessed His being and henceforth dwelt within Him."

No one can for a moment deny that this was something transcendentally more than the incarnation of Christ. Up to this time there had been one personality, henceforth there were two ; for the Holy Ghost was added to the Christ, and in the strength of this indwelling Spirit, henceforth He wrought His works, and spake His words, and accomplished His ministry on earth.

But this also has its parallel in the experience of the disciples of Christ. It is not enough for us to be born of the Holy Ghost, we must also be baptized with the Holy Ghost. There must come a crisis hour in the life of every Christian when he, too, steps down into the Jordan of death, when he yields his will to fulfill all righteousness, like his Master, when he voluntarily assumes the life of self-renunciation and service, which God has appointed for him in His Holy will, and when there is added to him, as a Divine trust, the Holy Ghost; and henceforth it is not one but two, and then these two are one.

The Holy Spirit of Jesus part III

Our Lord was born of the Holy Spirit. The announcement by the angel to Mary, connects the Divine Spirit directly with the conception and incarnation of Christ. "The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee, therefore, that holy thing which shall be born of thee shall be called the Son of God." Luke 1:35.

The human mind cannot fathom this mystery —a holy Christ conceived and born of one who was herself the daughter of a sinful race. We cannot believe in the immaculate Mary, but we can believe in the immaculate Son of God, born of her without sin.

The very fact that she was an imperfect and sinful woman adds to the glory of this mystery and makes it the more perfect type of the experience through which we also come into fellowship with our living Head. For just as Jesus was born of the Spirit, so we, the disciples of Jesus, must also be born of the Holy Ghost; for "except a man be born from above he cannot enter the kingdom of God."

The mystery of the incarnation is repeated every time a soul is created anew in Christ Jesus. Into the unholy being of a child of Adam a seed of incorruptible and eternal life is implanted by the Divine Spirit, and that seed is in itself through the life of God, holy and incorruptible. Just as you may see in the sweet springtime the little white, spotless shoot, coming from the dark soil and out of the heap of manure, unstained by all its gross surroundings, so out of our lost humanity the Holy Spirit causes to spring forth the life of the newborn soul; and while the subject of that marvelous experience may seem an imperfect being, still he has that within him, of which the apostle has said, '' His seed remaineth in him, and cannot sin; because it is born of God." He can sin, but that holy nature implanted in him cannot, it is like its Author, holy too.

"And so He that sanctifieth, and they that are sanctified, are all of one, for which cause He is not ashamed to call them brethren." Like Him we areborn of the Holy Ghost and become the sons of God, not by adoption, but by the Divine regeneration.

The Holy Spirit in the Life of Jesus part II

It is not the influence of the Holy Ghost that we receive but it is the Person of the Holy Ghost.

3. This leads us to the third distinction, namely, that under the Old Testament Dispensation, the Holy Ghost was not resident upon earth, but visited it from time to time as occasion required. Now the Spirit of God is dwelling upon the earth. This is His abode. He resides in the hearts of men, and in the Church of Christ, just as literally as Jesus resided upon the earth, during the 33 years of His incarnation and life below.

4. Perhaps the principal difference was this, that in the Old Testament age the Holy Ghost came rather as the Spirit of the Father, in the glory and majesty of the Deity; while under the New Testament, He comes rather as the Spirit of the Son, to represent Jesus to us, and make Him real in our experience and life. Indeed, the Person of the Holy Ghost was not fully constituted under the Old Testament. It was necessary that He should reside for three and a half years in the heart of Jesus of Nazareth, and become, as it were, humanized, colored, and brought nearer to us by His personal union with our Incarnate Lord; and now He comes to us as the same Spirit that lived, and loved, and suffered, and wrought, in Jesus Christ.

In a sense our Master left His heart behind Him; and when the Holy Ghost comes to dwell within us, He brings the living Christ and makes His person real to our hearts.

This must be the meaning of that remarkable passage in John 8:37, 38, where Jesus said that the Spirit in the believer should flow out like rivers of living water; and then the evangelist adds, "The Spirit was not yet; because Jesus was not yet glorified." The Holy Spirit in the form which He was to be manifest in the coming age was not yet constituted until after the ascension of Jesus. Now, He comes to us as the Spirit of Christ. Therefore, it is intensely interesting to us to look at the relation of the Holy Ghost to the person of our Lord in His first baptism and earthly ministry.

This is our present theme. May the Holy Ghost Himself illuminate and apply it to all our hearts!

The Holy Spirit in the Life of Jesus Christ

"I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire."—Matt. 3:11

These words from the lips of the Forerunner intimate that there was to be a great distinction between the old Dispensation which he was closing, and the new, which Jesus Christ was about to usher in.

The distinction was to be very marked in connection with the manner and measure in which the Holy Ghost would be poured out upon the people of God and manifested in connection with the work of redemption.

The two natural emblems of water and fire are used to denote the difference between the two dispensations.

We have seen that the Holy Ghost was present on earth during the Old Testament age, speaking in the prophets and messengers of God, and working out the Divine purpose in the lives of God's chosen agents, and instrumentalities. But the New Testament is pre-eminently the age of the Holy Ghost, and we might, therefore, expect that there would be a great and infinite difference. The principal difference between the old and new dispensations, with respect to the presence and manifestations of the Holy Ghost, might be summed up in the following particulars.

1. In the Old Testament, the Holy Ghost was given to special individuals to fit them for special service; and in the New Testament, the promise is that the Spirit shall be poured out upon all flesh, and they shall not need io say one to another, "Know the Lord, for all shall know Him," through the Divine unction, "from the least to the greatest."

The universal outpouring of the Holy Ghost upon all believers is the striking feature of the New Testament.

2. The Holy Spirit was with men and upon men rather than in them in the Old Testament. In the New Testament Dispensation, the Holy Ghost comes to dwell in us and to unite us personally with God, and to be in us not only a Spirit of power and a preparation for service, but a Spirit of life, holiness, and fellowship with The Divine Being.

Spiritual Growth and Reward

"For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ."  2 Peter 1:11

No struggle will be regarded as too severe, no self-denial will be regretted, no toilsome patient victory will be remembered as too trying, but these very things will constitute the exquisite joy and recompense of our eternal home-coming. "For so," he says, "an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." How it lights up this whole passage with a wondrous glory to remember that the Greek word used here to describe our entrance into the kingdom is the very same Greek word used with respect to the "adding " to our faith virtue, knowledge, temperance, godliness, and all the train of heavenly graces. It is not that an abundant entrance merely shall be ministered unto us, but the idea is that a whole chorus of heavenly voices and harmonies will sing us home, and that we shall enter like warriors returning in triumphal procession from a hard-won and glorious victory. It is not merely that a chorus will meet us, but it is the very same chair that we ourselves gathered around us in our earthly conflict. The graces, the virtues, the victories, the triumphs of patience and love that we won and perhaps had quite forgotten will all be waiting yonder like troops of angels, and all shall gather round us and fit into the chorus of joy that shall celebrate our home-coming.

Spiritual Growth, Responsibility, and Personal Efforts

"Giving all diligence, add to your faith,.." 2 Peter 1:5

While it is true, on the one hand, that all the resources are divinely provided, this does not justify, on our part, a spirit of passive negligence, but summons us all the more to diligence and earnestness in pressing forward in our spiritual career. And so the apostle adds, after this strongly emphasized enumeration of the resources of God's grace, "Giving all diligence, add to your faith," etc. There is to be no languid leaning upon God's grace, no dreamy fatalism, based upon His almighty purpose and power, but a strenuous and unceasing energy on our part in meeting Him with the co-operation of our faith, vigilance and obedience. In fact, the very provisions of God's grace are made, by the apostle, the ground of his exhortation to give earnest attention to this matter. For this very reason, that is, because God has so abundantly provided for us, and is so mightily working in our lives and hearts, and developing us from the power of sin, for this very reason, "Add to your faith," etc.

It is the same thought which Paul has expressed in Philippians, "Work out your own salvation with fear and trembling. For it is God that worketh in you to will and to do of His good pleasure." This does not mean that we are to work for our salvation, for we are represented as already saved, otherwise it could not be '' our own salvation." But it is yet in embryo and infancy, an inward principle of life which must be worked out into its full development and maturity in every part of our life, and to this we are "to give all diligence," a diligence, indeed, which often reaches the extent of "fear and trembling," a holy and solemn sense of responsibility to make the most of our spiritual resources and opportunities, because "it is God that worketh in us." It is as if, with the finger of solemn warning raised, He were standing and looking into our eyes and saying, '' God has come. The Almighty has taken this matter in hand. The Eternal Jehovah has undertaken the work, therefore, mind what you do! Let there be no laxness, no negligence, and no failure on your part to meet Him and afford Him the utmost opportunity to fulfill in you all the good pleasure of His will, and the accomplishment of His high and mighty purpose for your soul."

Growth, Grace, and Provisions

"According as His divine power hath given unto as all things that pertain to life and godliness, through the knowledge of Him that hath called us to His glory and virtue. Whereby are given unto us exceeding great and precious promises." 2 Peter: 1-3

God has provided all the resources necessary for a holy and mature Christian life. These resources are provided for us through the graces and virtues of our Lord Jesus Christ, which we are called to receive and share. "He hath called us," not to our glory and virtue, but "to His glory and virtue." It is the same thought which the same Peter expresses in his first epistle, 2:9, "That ye should show forth the excellencies of Him who hath called you out of darkness into His marvelous light." Not, "the praises of Him," which is obviously a bad translation, but "the excellencies." We are to display the excellencies of Jesus to the world, or, as it is here, "The glory and virtue of Jesus." He clothes us with His character and in His garments, and we are to exhibit them to men and to angels. And these provisions of grace are brought within our reach through all "the exceeding great and precious promises," which we may claim and turn into heavenly currency for every needed blessing.

Spiritual Growth

"But grow in grace and in the knowledge of our Lord and Savior Jesus Christ." 2 Peter 3:18.

The apostle who has given us our text had already laid down the principles of spiritual growth in the opening chapter of his epistle with great fullness and marvelous clearness and power. There is no single paragraph in the Scriptures which more profoundly unfolds the depths and heights of Christian life than the first eleven verses of the first chapter of 2nd Peter. And the very point we are now referring to is made perfectly plain in these verses. The fifth verse is an injunction to grow in grace, but the preceding verses give us the standpoint from which this growth is to start. It is nothing less than the experience of sanctification. The persons to whom this is addressed are recognized as having already "escaped the corruption that is in the world through lust," and having already "become partakers of the divine nature."

These two facts constitute the whole of sanctification. It is that experience by which we become united to Christ in so divine and personal a sense that we become partakers of His nature, and the very person of Christ, through the Holy Ghost, comes to dwell in our hearts, and by His indwelling becomes to us the substance and support of our spiritual life. The converted soul is a human spirit born from above by the power of the Holy Spirit. The sanctified soul is that human spirit wholly yielded to and wholly possessed and occupied by God's indwelling presence, so as to be able to say, "Not I, but Christ liveth in me." 

The effect of this is to deliver from " the corruption that is in the world through lust." God's indwelling excludes the power of sin and evil desire, which is just what the word lust means. The Greek tenses here leave no room to doubt the question of time and the order of events. This deliverance from corruption precedes the command to grow.

It is very evident, therefore, that we do not grow into sanctification, but grow from sanctification into maturity. This corresponds exactly with the description of the growth of Christ Himself in the opening of the gospel of Luke. "The child grew and waxed strong in spirit filled with wisdom, and the grace of God was upon Him." Surely no one will dare to say that He grew into sanctification. He was sanctified from the very first. But He was a sanctified child and grew into manhood. And so still later, in Luke 2:5, it is added that, at the age of twelve years, "Jesus grew in wisdom, and stature, and in favor with God and man."

According to our Faith

"According To Thy Faith be it unto thee" was Christ's great law of healing and blessing in His earthly ministry. This was what He meant when He said '' with what measure ye mete it shall be measured to you again." All these mighty measures that we have been' holding up are limited by the measures that we bring. God deals out His heavenly treasures to us in these glorious vessels, but each of us must bring our drinking cup and according to its measure we shall be filled. But even the measure of our faith may be a divine one. 

Thank God, the little cup has become enlarged through the grace of Jesus, until from its bottom there flows a pipe into the great ocean, and if that connection is kept open we shall find that our cup is as large as the ocean and never can be drained to the bottom. For He has said to us "Have the faith of God," and surely this is an illimitable measure.

According to the Power that Worketh in Us

"Now unto Him that is able to do exceeding abundantly above all that we ask or think, According To the power that worketh in us" (Eph. 3: 20).

"Whereunto I also labor, striving according To the power that worketh in me mightily" (Col.1:29).

"According To the working whereby He is able to subdue all things unto Himself" (Phil. 3:21).

In these passages we have God's present working referred to in two directions, namely, in the believer's heart and in the sphere of providence and government. The one must ever keep pace with the other. God does work mightily in the forces around us, but we must allow Him to work within us or all the might of His providence shall be ineffectual for us. "He is able to do exceeding abundantly," but it must be wrought in us. It is"according To the power that worketh in us." All the forces of that mighty engine in the factory yonder are limited and measured by the attachment of the little pulley of each particular machine. It can drive a hundred printing presses if they are in contact, but its power is According To the measure in which each one will receive it and co-operate. God is waiting to work in each of us, indeed He is already working up to the full measure of our yieldedness, and we may have all which we are willing to have inwrought in our own being. The Holy Spirit is always in advance of us, pressing us on to more than we have yet wholly received and we may be very sure that according to the measure of His inward pressure will always be the external workings of God's Almighty hand. Whenever we find the wheels within in motion we may be very sure that the wheels of providence are moving in accord, even to the utmost bounds of the universe and to the utmost limits of God's Almighty power and supreme authority.

Christ Himself

"According to Christ Jesus..." Romans 15

We read in Romans 15 "According to Christ Jesus." This is the highest of all standards, higher even than His resurrection, ascension and glory. As He is, so shall we be when He appears, but " As He is so are we," even here. "Ye are not of the world even as I am not of the world." "Love one another as I have loved you;" "As I live by the Father so he that eateth me even he shall live by me." "As Thou hast sent me into the world even so send I them into the world." "When He shall appear we shall be like Him, for we shall see Him as He is." Such are some of the touches of heavenly light which reveal our identity with Jesus and unfold the mystery of His life in us. Not only is He our example, but He is our life. Miniatures of Christ, God expects us to be, receiving and reflecting Him in all His fullness, our life His life, our love His love, His riches ours. We represent Him, we dwell among men' not as citizens of earth, but dead to our old citizenship and walking like Him as if we had been sent specially from heaven on a mission from another world.

Beloved, is Christ our Pattern, our Type, our living Head, our Divine Standard and Measure? Are we determined to have nothing less and to be nothing less than even as He? Shall we cease to copy men, and follow only Him?

And even though we often are conscious of our imperfect resemblance to the Great Original, are we still holding our standard as high as Christ? 

The Resurrection and Ascension of Jesus Christ

"That ye may know what is the hope of His calling and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward that believe, According To the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under His feet, and gave Him to be the Head over all things to the church, which is His body, the fullness of Him that filleth all in all." Ephesians 1:18-23

The resurrection and ascension of Jesus Christ have become for us the pledge and pattern of all our faith and hope can claim. The power that God has wrought in Christ in raising Him from the dead and setting Him upon His own right hand is the very same power which we may expect Him to exercise to us-ward who believe. "The riches of the glory of this inheritance in the saints" is the standard of what we may share in our spiritual experience now. God has performed for us the most stupendous miracle of grace and power, and nothing can ever be too hard or too high for us to expect from "the God and Father of our Lord Jesus Christ." 

The picture is a very definite as well as a very glorious one. Step by step we can ascend its transcendent and celestial heights with our ascending Lord, as we see Him rise, first above the mighty power of earth, and then above and far above all principality and power and might and dominion and every name that is named, not only in this world but in that which is to come, until all things are beneath His feet. And then as we gaze upon His lofty preeminence we are permitted to sit down by His side and claim all the fullness of His glory as our own. For all HIS ascension power and majesty are, not for His own personal exaltation, but that He might become the Head over all things for His body the church, and He takes His high preeminence as our Representative and recognizes us as already seated with Him in the heavenly place. His resurrection, therefore, involves ours, His triumphs ours, His ascension ours, His rights are shared with us.

God's measureless measures part IV

"We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise." 2 Corinthians 10:12

III.—THE RICHES OF HIS GRACE.

"In whom we have redemption through His blood, even the forgiveness of sins according to the riches of His grace, wherein He hath abounded towards us in all wisdom and prudence." Peter has used a parallel expression. "according to His abundant mercy He hath begotten us again unto a lively hope." This is God's standard and measure of salvation. He works and saves according to the riches of His grace. 

IV.—THE RICHES OF HIS GLORY.

Can we form any conception of the riches of His glory? Moses asked to see that glory but was told it was too bright for human gaze, and only in the distance and from behind could he dare to look upon it. A little glimpse of it the disciples beheld on the Mount of Transfiguration, but they were afraid of its brightness and their eyes were overcome with slumber under its spell. '' The heavens declare His glory, and the firmament showeth His handiwork," and some conception of the riches of His power and majesty may be gathered from these glorious constellations.  It is according to the riches of His glory that He is working out the new creation in our hearts and preparing the more glorious temple of the soul for His own eternal abode. It is according to the riches of His glory that He is willing to strengthen the heart for all patience and long-suffering. And it is according to the riches of His glory that He is able and ready to supply all our need. There is nothing too hard for such a God, too rich and glorious for His wisdom, grace and love. He looks at the littleness of our faith and cries, "Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not neither is weary. There is no searching of His understanding. "He giveth power to the faint and to them that have no might he increaseth strength."

God's measureless measures part III

"We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise." 2 Corinthians 10:12

II.—HIS WORD.

"Behold the handmaid of the Lord!" is the sublime response of Mary to the angel's astonishing message, "be it unto me according to Thy Word." Never was faith put to a harder test. Never was woman asked to stand in so delicate a place of peril and possibility, of humbling shame and glorious everlasting honor. Realizing, perhaps, with every instinct of her maiden heart all that this might cost her, she meekly, unhesitatingly, without one question, one faltering breath, accepted the stupendous promise and responsibility and rose to meet the divine measure, "according to Thy word," and like an echo came back the heavenly benediction, '' Blessed is she that believed, for there shall be a performance of those things that were told her from the Lord."

Beloved, are you living up to this great measure? Is faith resting and claiming, not according to signs and feelings, but according to His word? Is obedience walking, not according to the course of this world, or the moods of our capricious hearts, or the standards of men, or the example of others, or the traditions even of the church, but according- to His word? Are we Bible Christians and determined to believe and obey every word within these inspired and heavenly pages? Then we shall be found in '' the way everlasting," for "the grass withereth and the flower fadeth, but the word of our God shall stand forever," and "he that doeth the will of God abideth forever." 

God's measureless measures part II

"We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise." 2 Corinthians 10:12

We find a number of God's standards and measures referred to in the Holy Scriptures, rising like the rounds of Jacob's ladder from earth to heaven. There is a simple phrase often repeated in the New Testament and often overlooked, which expresses these measures and steps. It is the phrase"according to," two words which rise like the uprights of Jacob's ladder to the heavens, and across which many of the precious promises may be seen in the vision of faith firmly fastened as heavenly steps leading higher and higher up to all the good and perfect will of God. Let us glance at some of these heavenly measures.

I. The Will of God

This is at once the limitation and the inspiration of our faith and prayer. "If we ask anything According To His will He heareth us." "The Spirit maketh intercession for the saints According To the will of God." Beyond this our desires and our aspirations cannot go, but beyond it they need not desire to go, for within it lie all the probabilities of blessing which a human and immortal life can receive; and God's chief desire is to get us to see how much it means of blessing for us. As we have often said, there is no vaster prayer within the reach of faith than the simple sentence, "Thy will be done." This will must mean for each of us our highest possible good. We know it includes our salvation, if we will accept salvation, for "God will have all men to be saved." We know it includes our sanctification, for "this is the will of God, even your sanctification." We know it includes our deliverance from physical evil if we will receive it in His Name in faith and obedience, for He has said, "I will. Be thou clean." We know it includes every needed blessing that the obedient can require, for He has said '' He will withhold no good thing from them that walk uprightly." The apostle's prayer for his beloved friends was that they might have fulfilled in them ''all the good pleasure of His goodness;'' and that they might "prove that good and acceptable and perfect will of God."