THE GOD OF FIRE

THE GOD OF FIRE 

"An offering made by fire, of a sweet savor unto Jehovah" Lev. 3:5

These words, "of a sweet savor," are used with reference to the first three offerings, THE BURNT OFFERING, THE MEAL OFFERING, AND THE PEACE OFFERING. They are not used of the SIN OFFERING or of the TRESPASS OFFERING. Every one of these offerings was made by FIRE. In the case of the first three the FIRE brings out the savor; in that of the last two it destroys. The suggestiveness of all this, it is impossible to escape. Fire is pre-eminently a symbol of God, and of certain facts about His character and activities. Invariably it speaks of some aspect or activity of His HOLINESS. It is a symbol of what He is as the Holy One, in that only thing which is in conformity with that nature can live in His presence. It is therefore a symbol of His WRATH as He consumes that which is contrary to His nature. It is also a symbol of CLEANSING in that He PURIFIES from all alloys those things which do conform to His character. Therefore, the offerings which represented SIN and TRESPASS, the fire destroyed; but those which represented DEVOTION, SERVICE, FELLOWSHIP, it affected so as to bring out the savor pleasing to God. THE GOD OF HOLINESS IS A GOD OF FIRE, and He is to man what man is in regard to Himself. If man be in rebellion, a sinner persisting in his sin, the FIRE destroys him. If he be yielded, the FIRE brings out the beauty of character. Christ knew the FIRE bringing out SWEET SAVOR in His absolute perfections; He knew it as CONSUMING, as He represented the sinner, and was made sin for us. (2 Cor. 5:21)

“For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him. “

FELLOWSHIP IN SUFFERING BRINGS FELLOWSHIP IN GLORY

FELLOWSHIP IN SUFFERING BRINGS FELLOWSHIP IN GLORY

"Our light affliction . . . works for us" 2 Cor. 4:17

The first impression made upon the mind as these words are read is that almost of amazement that Paul could speak of his afflictions as light. He had described them very clearly, as he spoke of himself and of those associated with, him in ministry, as "pressed," "perplexed," "pursued," "smitten down," "always bearing about in the body the dying of Jesus," "always delivered unto death." And these were no mere figures of speech. Very literally these things were true. And yet, summing them all up, he described them as "our light affliction." Moreover, he thought of them all, not as FOES but as ALLIES OF THE SOUL, for he declared that in their totality as affliction, it "works for us." This was the conviction which made him speak of it as light. That to which it tended was glory so wonderful that he could only describe it as "an eternal weight of glory." Still further let it be noted that this reference to glory was not merely to the glory of the life beyond. It was a PRESENT EXPERIENCE, and a growing one, for said he, affliction "works for us more and more exceedingly." In the process of affliction GLORY was present, and it grew. That is the real burden of all this teaching. Over against every description of affliction is one of glory, "not straitened," "not unto despair," "not forsaken," "not destroyed," "the life of Jesus . . . manifested in our body," "the life of Jesus . . . manifested in our mortal flesh." These are things of glory, and the entire affliction which accompanies service works these things. Thus it always is. FELLOWSHIP WITH THE SUFFERING SAVIOR IS FELLOWSHIP IN THE GLORY OF HIS TRIUMPHS.

VISIONS REVEALED TO US

VISIONS REVEALED TO US 

"I saw visions of God" Ezek. 1:1

Ezekiel is pre-eminently the prophet of hope. He was the contemporary, of Jeremiah, but a much younger man. Probably Jeremiah was exercising his ministry when Ezekiel was born. His work lay among the exiles in Babylon. In the first three chapters we have the account of his preparation for that work. Then his messages fall into two clearly defined sections; the 1st dealing with the Re-probation of the nation, and the 2nd foretelling its ultimate Restoration. He saw clearly the righteousness of the reprobation; but he saw with equal clearness that the original purpose of God for His people would be gloriously realized. In the words emphasized we have the secret of this clear outlook in each case. This man's call to prophetic ministry began with VISIONS OF GOD. These preceded the VOICE WHICH COMMISSIONED HIM. The symbolism of that vision of God is very wonderful, and is to be carefully pondered. That is not possible in a brief note. The arresting fact at the outset of our reading is that to a man in exile, and at a time when the national outlook was of the darkest, God granted these UNVEILING OF HIMSELF IN MYSTIC AND MARVELOUS IMAGERY. The inspiration of all well-founded hope in days of darkness and desolation is a CLEAR VISION OF GOD. The reading of' this chapter may have the effect of making us think, that if such visions were granted to us, we could have such confidence and hope. LET US THINK AGAIN, all that was suggested to Ezekiel by the fire, the living ones, the wheels, the spirit of life, HAS BEEN MORE CLEARLY REVEALED TO US IN THE SON OF HIS LOVE. To have seen the glory of God in the face of Jesus is to see the righteousness of all His judgments, and to be sure of the final victory of His love. In the Revelation we see again these symbols of Ezekiel gathered round a Throne in the midst of which is the Lamb (Rev. 17:7), as it had been slain (Rev. 5:6). One needs not to ask for visions but revelations of His Love as seen in His words He has left us in the scriptures.

STRONG AND QUIET LIFE

STRONG AND QUIET LIFE 

"He Himself knew what He would do" John 6:6

What a revealing word this is, and how full of comfort for all those who love and follow the Lord. He had suggested a great problem. How were they to procure bread to feed the multitude? The difficulty is revealed in the answers of Philip and Andrew. The 1st calculated the cost. The 2nd emphasized the inadequacy of their resources. He had asked His question, as John says, to prove them. By a facing of their own poverty they would learn the value of His power. How often He brings us into such places of perplexity. Something is to be done that seems impossible, even; that is impossible if we argue from our own private resources. May we not learn from this incident that in all such cases our wisdom will consist in our confidence that He Himself knows what He will do, and that according to His plan of the ages. Is it not intended that we should better their replies by saying: Lord, we do not pretend to know how things are to be done, but we bring whatever resources we have to Thee, and are confident that whatever Thou hast in Thy heart to do, Thou art able to do with these poor things of ours! We know not; but Thou know-est; and so we do not ask to know. All we ask is that we may be directed by Thy wisdom, so shall we be enabled by Thy power. If we can only take up that attitude, how STRONG AND QUIET LIFE WILL BE.

THE O.T. UNVEILING OF GOD

THE O.T. UNVEILING OF GOD 

"1 have loved you, saith Jehovah" Mal. 1:2

That is the key-note of the messages of the last of the prophets sent to the people of God until the herald of Messiah immediately preceded Him. The tense is not past in its intention, but continuous. If we treat it as past, we must recognize that it covers the whole of that past. There had been no falling off or failure in the DIVINE LOVE for His people. The declaration is all the more arresting when it is seen that the people had lost their LOVE for Jehovah to such a degree that they questioned His LOVE for them. They said: "Wherein hast Thou LOVED us?" Malachi exercised his ministry probably about a hundred years after Nehemiah's time. The people were established in the city, the Temple services were observed, and they were enjoying a good measure of material prosperity. But they were alienated from God in affection; their religious observances were formal; their morality was external, and in many ways was failing even so. This man was raised up, and sent by God, to recall them to the deeper things of their life, and all these were conditioned within the fact of the DIVINE LOVE; and only possible of realization by their consciousness of that LOVE, and response to it. The whole prophecy is true to this key note. The sensitiveness of the Divine heart is wonderfully revealed from first to last. LOVE speaks throughout. It is severe in its denunciation of sin; but it never abandons the loved ones. LOVE argues with them, pleads with them, warns them, appeals to them; and it is all LOVE, and always LOVE, and that in spite of their coldness, pride, and lack of response. This is THE UNVEILING OF GOD WITH WHICH THE OLD TESTAMENT ENDS. And in the N.T. that LOVE is revealed in a PERSON.

UNITY AND EXPOSTION OF GRACE AND TRUTH

UNITY AND EXPOSITION OF GRACE AND TRUTH

"Full of grace and truth" John 1:14

In that phrase John recorded the full and final impression made upon him and his fellow-disciples by their time of comradeship with Jesus Christ. They were written, in all probability long years after that time of comradeship, so far as His bodily presence was concerned, was over. They lived with Him, traveled with Him, listened to His teaching, watched His works, and above all observed Him in all the circumstances of the varied days; and when the whole result needed to be written, John did it by saying, "Full of grace and truth." The description moreover, is given in a yet briefer way by the use of one word in the preceding parenthetical statement, they beheld His glory; and in the whole of that statement the most inspiring truth is declared—it was "glory as of the Only begotten from the Father." Here then we find the content of the glory of God. It is the UNITY OF GRACE AND TRUTH. Here then we have the EXPOSITION OF GRACE AND TRUTH. It is found in Jesus Christ. These two ideas should hold our minds and direct our lives. GOD IS GRACE, AND TRUTH. Not the one without the other; not the other apart from the one. In His government there can be no lowering of the simple and severe standard of Truth; and there is no departure from the purpose and passion of Grace. To say that, is to realize that the CROSS WAS NECESSITATED BY THE NATURE OF GOD. Then, when we would know Truth we must know Jesus Christ; and when we would apprehend Grace we must come to Him.

RESTORATION AND PROSPERITY TO JERUSALEM

RESTORATION AND PROSPERITY TO JERUSALEM  

"For I, saith Jehovah, will be unto her a wall of fire round about, and I will be the glory in the midst of her" Zech. 2:5

At the 7th verse of ch. 1 begins the series of eight visions in which the history of Israel from then to the consummation of the Divine purpose was foretold. The 1st that of the myrtle trees (1:7-17), which shows the long period during which the chosen people of God must dwell among the shadows. The 2nd, that of horns and smiths (1:18-21), recognizes the forces which will be against these people; and the forces which God raises up to destroy those who scatter them. These words occur in the 3rd vision, which occupies the whole of this chapter. It is a radiant setting forth of the restoration and prosperity which will eventually come to Israel as the result of the Divine care. IT IS A GLORIOUS VISION OF JERUSALEM AS IT WILL BE. A young man was seen going forth to measure the city. He was stopped and told in effect that no measurement of his could encompass the spacious glory of that city of God which would stretch out into the garden lands like villages. Then came this fine and final figure of speech. When that city is established at last, she will need no material walls to render her safe, Jehovah will encompass her as a wall of fire and be in the midst of her as her supreme glory. The city of God has always been the goal of the men and women of faith in their pilgrimage, their witness, and their warfare, and no suggestion as to its glory and beauty and safety, in all the Biblical literature, is more perfect and wonderful than this.