Category Archives: Kingdom of God

The Kingdom of God and the principles which we are to seek and live by.

Government And Peace

Posted on November 29, 2021 by Allan Halton

Let me sketch you a picture out of a children’s storybook as best I recall it from my childhood. Perhaps you’ve seen something like it yourself—a castle high on a hill, and below it the whole kingdom round about inhabited by happy and contented people. Throughout the land a stream wends its way; along its banks are fields and orchards, abundance for all. The people live without fear, safe and secure from all alarms and enemies because of the king who resides in the castle and protects them. He is a great king, and powerful. He watches over his kingdom night and day lest any attempt to invade it and disturb its peace.

What a lovely picture, eh? If only… Yes, if only it were real. If only we could live in that picture instead of in the real world with its troubles of the present and forebodings of the future. Peace and Confidence (transients from the world) have packed up and left the home of the heart; the unwelcome intruders Anxiety and Fear have moved in, and growing numbers can’t evict them. Neither, it seems, can their government. Thus, many these days have lost faith in their government; they are anxious and angry about the things their government is doing. Or not doing.

Oh that they might discover the reality of which my storybook picture is but a wistful imagination, and delight themselves in a peace that the world with all its governments cannot give. Here is that reality in the words of a prophecy 700 years before it began to be fulfilled, and which continues to this day, and shall forever:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. (Isa 9:6,7 KJV)

Here then is the king, and here is His throne and His kingdom. Its government, its rule, is upon His shoulder—it is His responsibility—and He is more than up to the job; it only takes one of His shoulders, the other, as someone has said, He reserves for His lambs.

The promise is that “of the increase of His government and peace there shall be no end…” Those two words government and peace are one. His government is peace.  Peace is His government. Dearly beloved, let this lay hold of us. In vain do we seek peace apart from His government in our lives. But when we have bowed the knee and the heart to this king, His government, that is to say His peace, rules over us and in us and nothing can disquiet it.

“Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom…” There is the seat of His government—the throne of David. This reminds me of the prophecy of the priest Zacharias upon the birth of his son John the Baptist. The time of the fulfillment of prophecy and promise, of an oath and a covenant, had arrived. It’s a lengthy prophecy so I’ll compress it here (but I encourage you to read it in full; even if you’ve read it many times it’s well worth savouring again).

Zacharias was filled with the Holy Spirit, and prophesied, saying: “Blessed is the Lord God of Israel, For He has visited and redeemed His people, and has raised up a horn of salvation for us in the house of His servant David…” (Lk 1:67-69 NKJV). This, then, is a prophecy of a coming king in the line of David. The horn in Scripture is symbolic of power, and the result of this power is “salvation from our enemies and from the hand of all that hate us…” Zacharias knew his Bible; he is almost quoting from it here: “for the LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies” (2 Sam 3:18). Zacharias continued: “…To grant that we, being delivered from the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all the days of our life.” So this deliverance from, this salvation from, is also salvation to. Under this king’s rule his subjects are not only liberated from their enemies, they are also provisioned with the grace of holiness and righteousness so that they may to serve their God without fear, for their enemies cannot penetrate His domain, fear is banished, and sin can no longer molest.

And so it is from the throne of David that this king’s kingdom—His government and peace—is ruled. The king of this kingdom, the Son of David, reigns on the throne of David in the castle of His kingdom high on the hill Zion at the right hand of God. It is from this throne in the heavens that His kingdom is administered here in the earth—by the Holy Spirit sent from that throne. Oh that we might be awakened to the reality of this. To be led by the Spirit of God is to be governed by the throne of God. Beloved, when that Government is in our hearts, its peace is inviolable. For the very throne of God is in that peace, and His throne is inviolable.

Be careful for nothing

Here’s another New Testament passage that has this same government and peace in mind:

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. (Phil 4:6,7 KJV)

That’s from the old King James version of 1611. The word through here is a mistranslation of the Greek word en. Newer translations have “in Christ Jesus.”

And some of the words in the KJV have lost the meaning they had back then. For careful other translations now have anxious. That is, full of care. Be not full of care, but careless, or rather carefree, by bringing every care in prayer to God. That is the emphasis here. “…Let your requests be made known unto God, and the peace of God that passeth all understanding shall keep…” As in another much-loved verse in Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Isa 26:3). Note who it is that does the keeping. “Thou wilt keep..” The perfect peace is the evidence of a mind stayed on God, it is the evidence of trust in God. It’s quite something that the word trust here (Heb batach) is elsewhere translated careless. “Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. Many days and years shall ye be troubled, ye careless women…” (Isa 32:9,10). Careless is the same word translated trust. You mean when we trust God it’s okay to be careless? Apparently, yes. Not in our walk, this is not advocating a lax walk. But we can breathe a sigh of relief, can relax, be no longer on edge. We may be careless even in the midst of cares. We may not be “out of the woods,” but we may “sleep in the woods” (Ez 34:25). That’s pretty careless, wouldn’t you say? Better stay awake and worry. Not when we are in the care of the Shepherd King of David’s line who keeps His flock. Wild beasts may prowl round about roaring and howling in the darkness, cares and troubles may lurk in the shadows threatening to devour us, but we are kept in perfect peace, a peace that passes all understanding. Because we trust in Him.

Kept in the Keep

I love the word keep, this is another of the old KJV words that has lost its original force. “Thou wilt keep him in perfect peace…” “And the peace of God… shall keep your hearts and minds in Christ Jesus…” Among the many definitions of keep the Merriam Webster online dictionary has this: “to preserve, maintain. To watch over and defend, to keep from harm.” That’s the verb. Where the KJV has “shall keep your hearts and minds in Christ Jesus,” newer translations have “shall guard your hearts and minds in Christ Jesus…” Guard is the same word Paul used when he said that “In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me…” (2 Cor 11:32). So the peace of God that surpasses all understanding shall be a garrison keeping guard over our hearts and minds, permitting no escape, and keeping out any anxious thought attempting entry. For—let’s not miss this—how can they enter into Christ Jesus? Because…

…Keep is also a noun: “one that keeps or protects: such as a: FORTESS, CASTLE specifically: the strongest and securest part of a medieval castle. b: one whose job is to keep or tend. c: PRISON, JAIL.”

 Here we find keep used two ways. The keep is “one whose job is to keep or tend.” And the keep is also a fortress, a castle, “specifically the strongest and securest part of a medieval castle.” I love that. To be guarded by the peace of God is to be kept in a keep—the strongest and securest part of a castle, the very purpose of which was to defend against the worst onslaught of the enemy. It is the keep’s (or keeper’s) job to do the keeping—not the one who is being kept. It’s not our responsibility to come up with peace in times of turmoil. Many these days are anxious for peace, longing for peace.  But once again, it’s a misguided and fruitless endeavour to pursue peace as an end in itself. I know that the Scriptures exhort us to seek peace (Ps 34:12). But we must know where to look for it. Peace will not be found apart from the government of the King of Righteousness. It is His righteousness that effects peace.

And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; when it shall hail, coming down on the forest… (Isa 32:17-19 KJV)

Peace in the very midst of a devastating storm of evil? Yes. To pursue the God of righteousness inevitably means finding His peace. Regardless of our circumstances. The keeping peace is just there when we have come to God—our loving God—on bended knee with all our cares. That is our responsibility. When we do that, we find ourselves garrisoned in His peace, that is, in the keep of the castle Christ Jesus Himself.

Dear Lord Jesus Christ our king on the throne of David, we pray, keep us in there; keep us in Your keep. It has proven to be true according to Your words, that “in the world you will have tribulation.” To our sorrow we know that to be true. But, then, it must also be true according to your word—and we may prove this also—that since you have overcome the world we may be of good cheer, and in You have peace, the kind of peace the world cannot give. And cannot take away either. We will, then, according to Your words dear Jesus our king, put our trust in You and let not our heart be troubled, nor let it be afraid. Amen. (Jn 14:27, 16:33).

 

 

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Beulah-land

Posted on February 8, 2021 by Allan Halton

Christians in the 19th century Holiness movement called the experience they sought the “second blessing,” or “entire sanctification.” They also described it (I discovered this in Forty Witnesses[i] an out-of-print book of their testimonies) as the baptism of the Holy Ghost (Amen, this is just what it is), perfect love, salvation now, perfect peace, the rest of faith, entering into the rest, entering Canaan…. From these we see that the second blessing, as one of them testified, was something that meant more than an experience. It meant entrance into a life. Another way they described it was entering Beulah-land. What, I wondered, was this about?

Andrew Murray met with some of these people during his visit to the United States in 1877. While Murray was helping D.L. Moody in one of his after-meetings, an elderly man approached them and asked, “Brothers, may I ask you whether you enjoy the full rest?”[ii] Murray later wrote in a letter to his sister Ellen that he gave the man what he called “an honest answer,” adding that in further conversation the man opened his understanding to see that this rest was to be found, not in looking for a further experience, but in Christ Himself, and that “I should say at once that I am dead to every thought of discontent and dissatisfaction. The Holy Spirit who has been given to me in His fullness is equal to every need and emergency.” Therein is the secret of the full rest the old Holiness man passed on to Moody and Murray.

It was 18th century Methodist leader John Wesley’s teaching on sanctification that accounted for this experience being called the “second blessing” or “second work of grace” because it was something further to justification by faith. The Holiness people often referred to the second blessing as “a free, full, and present salvation,” words that hark back to Wesley’s proclamation of a “free, full and present salvation from all the guilt, all the power and all the in-being of sin.” (That was me you just heard saying, “Amen” again.) Because of this testimony Wesley’s followers (called Methodists) were reviled, were persecuted, were treated as the off-scouring of all things, even as (where have we heard this before?) their light and salvation went forth into all the world and their numbers multiplied. Even into the 19th century, though it meant being identified with the despised Methodists, believers from other denominations, hungry for more of God, began seeking this “holiness” experience. In one testimony I read somewhere (can’t recall where), a certain woman was in a quandary because she was aching for more of God, but what could she do, it was perfect scandal to associate with Methodists; she said she “had sooner gone to Hell than to a Methodist meeting.” But finally her hunger compelled her to go.

It’s a story for another day to consider what happened to all that, and why in our day the Methodists are no longer reviled and scorned and hated. Nor are the Holiness people wherever they are. Nor are the Pentecostals who early in the 20th century were also despised (even by the Holiness people before them). It’s the same sad refrain that has been sung throughout the history of the churches…

…And of Israel of old, who, tiring of being different from the nations around them, instead began to court their favour and their gods, and in doing so ended up exiled among those nations, her own land left desolate without inhabitant.

Beulah-land

 It was this sad situation that Isaiah had in mind when he prophesied of… what’s this? A coming wedding? Really? What kind of God is this? He is a God who will not rest till He has the desire of His heart. Here is the prophecy. Note the inclusion of the Gentiles in this, revealing that it is prophetic of the New Covenant. I will put in parentheses English transliterations of the Hebrew names:

For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.
Thou [Isaiah is speaking of Zion] shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Thou shalt no more be termed Forsaken [Azubhah], neither shall thy land any more be termed Desolate [Shemamah]: but thou shalt be called Hephzibah [my delight is in her], and thy land Beulah [married]: for the LORD delighteth in thee, and thy land shall be married.
For as a young man marrieth a virgin, so shall thy sons marry thee… (Isa. 62:1-5a)

Here then is where the Holiness people got their reference to Beulah-land. They saw entire sanctification as the fulfillment of Isaiah’s ancient prophecy in which the desolate land of Israel, mourning because she had no one to drink of her milk and taste of her honey and enjoy all her riches and blessings, for her children were in captivity in Babylon far away… the day would come when she would no longer be called Shemamah, desolate, but Beulah, married. For her children, her sons, exiled among the nations, would return, would be “married” to her. Even so the Holiness people themselves saw that by the second blessing, the sanctification of the Spirit, they had entered into and, indeed, had become married to all the riches, all the provision for every need, all the abundance… of the blessed “land” of salvation in Christ. His salvation—and that a full salvation—was no longer a “land” afar off, but nigh, so nigh that they were now married to it. They had entered Beulah-land.

Indeed, this is cause for great joy, is it not? Yes, it is. But Isaiah’s prophecy enlarges:

…and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

Or as Darby’s Translation has it:

…and with the joy of the bridegroom over the bride, shall thy God rejoice over thee. (Isaiah 62:5 Darby)

Conviction came upon me as I read this. Am I, are we, marrying Him just for “his money”? If so we are missing out on His own joy, the joy of the bridegroom in His bride. It is this, His joy, that was to become her joy. In all this wonderful blessing and provision and salvation, God Himself is rejoicing in His marriage to Zion. His delight is in her. It is a picture of Christ becoming “married” to those once alienated from God. He has now joined them to Himself, and they to Him, they are now so one with Him—married to Him—that all that is His, all that He has, His riches in glory, the abundance of His “land,” His full and free and present salvation, His victory, His peace, His rest, His joy, His very love for others… all that is His, becomes their own. In fact only thus, married to Him, does it become their own. As one of the old Holiness witnesses testified:

I am proving, as never before, that salvation is a Divine Personality—more, far more than a blessing. It is the internal revelation of THE BLESSER in the infinitude of His attributes, constituting within my soul a never-failing and ever-springing well ‘springing up unto everlasting life.’

Here then is a Selah for us. Rebekah the betrothed bride who came from Mesopotamia in the camel train with Abraham’s servant saw in the distance one walking in the field in the eventide. She asked the servant, “What man is this that walketh in the field to meet us?” “It is my master,” he told her. In his writing The Journey of the Bride our old friend George Warnock observed, “It appears she had noticed him before the servant did.” It’s because she was on the lookout for one whom having not seen, she loved. Is our love like that, beloved? The Bridegroom yearning for His Bride goes forth into the field “to meet us.” Are we for our part looking for, anticipating, watching for Him? Or are we leaving it up to some faithful servant of the Lord to do our watching for us and alert us of His appearing, all the while preoccupying ourselves with the raiment and jewelry of gold and silver we’ve already received? Is it His gifts and riches we are in love with? Or Himself?

The Day of the gladness of His heart

In his book Abide In Christ, Andrew Murray has one chapter called, That Your Joy May Be Full. Here is a brief excerpt from it:

These things have I spoken unto you that my joy might abide in you, and that your joy might be full. (Jn. 15:11)

Let us hear what the Saviour has to say of the joy of abiding in Him. He promises us His own joy; “My joy.” As the whole parable refers to the life His disciples should have in Him when He ascended to heaven, the joy is that of His resurrection life. This is clear from those other words of His (Jn 16:22): “I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” It was only with the resurrection and its glory that the power of the never-changing life began, and only in it that the never-ceasing joy could have its rise. With it was fulfilled the word: “Therefore thy God hath anointed thee with the oil of gladness above thy fellows” (Ps 45:7). The day of His crowning was the day of the gladness of Heart.

This last sentence arrested me; I was pretty sure I knew where it came from, and went looking for it. Sure enough:

Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart (Song 3:11 KJV).

That is prophetic, as Andrew Murray said, of the joy with which the crowned and ascended Christ sent forth the Spirit to espouse a bride to Himself. He had loved righteousness and hated iniquity, though it meant for Him the cross. He had endured the cross because of “the joy that was set before Him” (Heb. 12:2). What was the joy that was set before Him? The hope of a wedding! What was the joy, the gladness, of the resurrected and ascended and crowned Christ? It was the day of the gladness of His heart, when He received the Crown for which He had endured the cross. Now crowned with the Oil of gladness, He sent forth His Spirit to join His bride to Himself, giving her Himself in giving her the Spirit, the arrabon, the surety bringing nigh and guaranteeing her that He is hers, and she His:

…in whom ye also, having heard the word of the truth–the good news of your salvation–in whom also having believed, ye were sealed with the Holy Spirit of the promise, which is an earnest [arrabon] of our inheritance, to the redemption of the acquired possession, to the praise of His glory. (Eph 1:13,14)

Now he which stablisheth us with you in Christ, and hath anointed us, is God;
Who hath also sealed us, and given the earnest [arrabon] of the Spirit in our hearts. (2 Cor. 1:21,22)

This, then, is what baptism in Holy Spirit, entire sanctification, the sanctification of the Spirit, assures us. In modern Greek arrabon means engagement ring, but I don’t think that quite fits the New Testament usage of the word, for in those days a betrothal was a virtual marriage (as in the story of Joseph and Mary). Some translations of arrabon have “first installment” or “down payment.” But the “earnest of the Spirit,” or better, “the earnest, which is the Spirit,” is more than that. It is the faithful God’s guarantee, His surety, bringing nigh the hope of His heart and of ours—as we for our part continue chaste and faithful till the great day of presenting—the marriage supper of the Lamb when the bride of the Lamb and the Lamb are eternally one, and all that is His is hers. She with Him… they are heirs together of all things.

We know that in an ultimate sense this and much more is yet to come. The marriage of the Lamb is yet to come in its fullest sense. But let this not hinder us from real-izing even now the union with Him by the Spirit that brings nigh what is yet to come, and enables us to walk in it by faith. [iii]  Beulah-land is not for a distant day, nor for a distant Heaven after we die, as in the lyrics of the teary song. Beulah-land is Christ and Heaven brought nigh. Let’s be diligent lest we fall short of this and continue all our days in the wilderness. That is unbelief. We see ourselves as still in the wilderness, that “the promised land” of our inheritance is yet future. But Israel in the wilderness is not a pattern prophetic of New Covenant saints, but rather of what we are NOT to follow (1 Cor. 10:1-11). And Paul proclaims that by what God accomplished in the Cross of Christ, He has not only “qualified us to be partakers of the inheritance of the saints in the light” but by His Spirit has also “delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love” (Col. 1:12,13 NKJV, emphasis mine). That is Beulah-land, beloved. Let us walk therein, for Paul was not just setting forth a promise, but a reality to be realized by faith. Yes, the day of fullness certainly comes. For the Methodists and the Holiness people and the early Friends and others in the past who had a hearing ear, that day had dawned. How keen is our hearing in this our day? How sharp is our eyesight? How hot is our love—for our Lord and for all those He loves and died for?

For, Isaiah’s prophecy is still not complete. He opened the prophecy by saying that God will not rest till He has accomplished something. His intention in renaming His land Beulah-land, His intention in the marriage of the Bridegroom and the Bride, is that Zion’s righteousness (the Lord Himself) go forth as brightness, and her salvation (the Lord Himself) as a lamp that burneth. Do we grasp this? It happens because He is no longer hidden away in distant Heaven, He is nigh, He is one with His bride, His glory is revealed in her, He is shining forth in Zion! God says He will not rest till He has accomplished this. Such is His love for this sin-ravaged world. Yes, to some extent this has already happened. In measure. But look at our world now. It pains the heart to look. Do you and I ourselves not ache with God’s own ache for the Light and Salvation of Zion to go forth? How many of us have this perpetual cry of God on our own hearts, and are among the watchmen who themselves refuse to rest, day and night continually reminding God and giving Him no rest till He does what He has promised to do? That is how Isaiah ends his prophecy:

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD [that is, are the Lord’s remembrancers], keep not silence,
And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. (Isa. 62:6,7)

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[i] Here is a pdf of Forty Witnesses:

Forty Witnesses – Salvation from Sin

[ii] From Andrew Murray, Apostle of Abiding Love, by Leona Choy

[iii] Please see my writing Realized Eschatology:

https://amendingfeast.org/2020/09/21/realized-eschatology/

 

 

 

 

 

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Realized Eschatology

Posted on September 21, 2020 by Allan Halton

I know how you feel, the first time I read those formidable words I needed aspirin too. But be of good cheer, I soon discovered that I didn’t need to be a theologian to understand this. In fact if we walk by faith and not by sight we ourselves are involved in realized eschatology. I’ll explain what it means in a moment, but first, let’s read a helpful insight by Bible scholar F.F. Bruce (1910-1990). He is commenting on the heroes of faith in Hebrews Chapter 11:

“Now faith is the assurance of things hoped for, a conviction of things not seen” (Heb. 11:1 ASV). Our author might well have proceeded from Ch.10:39 to the exhortation, “Therefore… let us run with patience the race that is set before us” (Ch. 12:1) but first he encourages his readers further by reminding them of examples of faith in earlier days. In Old Testament times, he points out, there were many men and women who had  nothing but the promises of God to rest upon, without any visible evidence that these promises would ever be fulfilled, yet so much did these promises mean to them that they regulated the whole course of their lives in their light. The promises related to a state of affairs belonging to the future; but these people acted as if that state of affairs were already present, so convinced were they that God could and would fulfill what He had promised. In other words, they were men and women of faith. Their faith consisted simply in taking God at His word and directing their lives accordingly; things yet future so far as their experience went were thus present to faith, and things outwardly unseen were visible to the inward eye. It is in these terms that our author now describes the faith of which he has been speaking. It is, he says, the hypostasis of things that are hoped for…. That is to say, things which in themselves have no existence as yet become real and substantial by the exercise of faith. (F.F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament, Grand Rapids, 1964, pgs 277,278)

Now for our definition of realized eschatology, and it’s actually quite simple. Eschatology is built from two Greek words in the same way zoology, psychology, and archaeology are built. The suffix logos, meaning originally word, has in English come to imply study. The prefix eschatos means last or final, as in “last days” (2 Tim. 3:1). So eschatology involves the study of end times, and because “we know in part,” it has produced endless debate over things like the rapture and the tribulation and the second coming and what has been called the millennial kingdom. (We’re not getting into any of that here.)

In general usage realize means to understand something. “I realize that, I understand.” But in realized eschatology it means made real. And obviously there comes a time when eschatological things are no longer in the future, God is faithful, God is true, and so they have finally arrived, they are at last fulfilled, made real. But does this mean that these things are held in abeyance till their time arrives? Not for those who by faith realize them now. In the above quote F.F. Bruce wrote, “The promises related to a state of affairs belonging to the future, but these people acted as if that state of affairs were already present, so convinced were they that God could and would fulfill what He had promised. In other words, they were men and women of faith.”

That is the essence of realized eschatology, and it answers a question that was to me for years a great perplexity—why the inspired writers of the New Testament often speak of a present possession as something yet to come. If I have eternal life now, why is it yet to come? If the kingdom is here now, why is it yet to come? It’s a matter of realized eschatology—by faith living now in the good of the great salvation yet to come. It means walking now in what God has promised down the road. Yes, their wonderful fulfillment is yet future, but they may be realized even now by those whose love for God and faith in Him lays hold of His promises; we are so sure of Him who promised that we walk in the good of the promises before their fulfillment has arrived.

I am borrowing from F.F. Bruce when I use those words. Commenting on Abraham’s faith he wrote, “To Abraham the promise of God was as substantial as its realization. He lived thereafter in the good of that promise.” (F.F. Bruce, Hebrews, pg 296)

Now let’s look at another comment on realized eschatology by  F.F. Bruce. (I think you may be realizing that I quite like him.) I’ll quote the Scripture he is referring to first.

Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light, who did rescue us out of the authority of the darkness, and did translate us into the reign of the Son of His love” (Col 1:12,13 YLT).

…When he affirms that believers have already been brought into the kingdom of God’s beloved Son, Paul gives us an example of truly realized eschatology. That which in its fullness lies ahead of them has already become true in them. “Whom he justified, them he also glorified” (Rom. 8:30). The fact that God has begun a good work in them is the guarantee that it will be brought to fruition in the day of Jesus Christ (cf. Phil 1:6). By an anticipation which is a real experience and not a legal fiction they have received here and now the glory that is yet to be revealed. “The inheritance of the saints in the light” has not yet been manifested in its infinite wealth, but the divine act by which believers have been rendered meet for it has already taken place. The divine kingdom has this two-fold aspect through the New Testament. It has already broken into this world by the work of Christ (cf. Matt. 12:28, Luke 11:20); it will break in one day in the plenitude of glory which invests Christ’s parousia. Those who look forward to an abundant entrance in resurrection into that heavenly realm which “flesh and blood” (the present mortal body) cannot inherit (1 Cor. 15:50) are assured at the same time that this realm is already theirs. (F.F. Bruce, Ephesians and Colossians, The New International Commentary on the New Testament, Grand Rapids, 1957, pg 189)

I love the way Bruce expresses that our being transferred “into the kingdom of the Son of His love” is “not a legal fiction.” It is not merely a standing. It is a state, a reality, a fact, not a fiction, that we are now in that kingdom which is yet to come in its plenitude.

And so… realized eschatology. Doesn’t this give us an insight into the heart of God and His divine “impatience” (if I dare use that word)—He just can’t wait—to see that those who love Him and desire by faith to please Him enjoy even now in this present evil world the riches of His glory that has not yet arrived?

Facets of realized eschatology

This truth—that things to come, end things, eschatological things, may be realized even now by faith—shines throughout Scripture in many beautiful facets of the Jewel Christ Jesus. Here are a few of those facets, which I will just touch on and leave for you to explore further.

  • Our salvation

“And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb. 9:27,28).

Our Salvation, then, is yet to appear. But He has also appeared:

“Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel…” (2 Tim. 1:8-10 NKJV).

Notice that: “…who has saved us…” A present possession. And so we are saved, yet await the coming of our Salvation.

It is a very great salvation, and we are its heirs, as we read in Hebrews 1:14. “Are they [the angels] not all ministering spirits, sent forth to minister for them who shall be the heirs of salvation?”

Again from Bruce: “The salvation here spoken of [in Heb. 1:14] lies in the future; it is yet to be inherited, even if its blessings can already be enjoyed in anticipation. That is to say, it is that eschatological salvation which, in Paul’s words, is now ‘nearer to us than when we (first) believed’ (Rom. 13:11) or, in Peter’s words, is ‘ready to be revealed in the last time’ (1 Pt. 1:5).” (F.F. Bruce, Hebrews, pg 25)

  • The life to come

“For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8). By “the life to come” he means the eternal life for which we wait with great expectation.

But even now those who believe have eternal life. John 3:16 you will know by heart. Here’s another. “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (1 Jn. 5:13).

  • The resurrection

The “life to come” is resurrection life. But in order to participate in this last-day resurrection we must first be realizing eternal life in our mortal bodies. For Jesus said, “He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last [eschatos] day” (Jn. 6:54). (It is a spiritual reality—the bread and drink of life—that Jesus has in mind when He talks of eating His flesh and drinking His blood. See John 6:62,63).

Yet God has provision for us to walk in resurrection life before that great day. Martha told Jesus that she knew her brother Lazarus would “rise again in the resurrection at the last [eschatos] day” (Jn. 11:24). That was good theology. Yet Jesus’ response was, “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in Me shall never die. Believest thou this?”

This of course is the mainstay of the Christian life and walk that we read of so often in the epistles of Paul, that “in Christ” we realize resurrection life before the day of resurrection. Baptized into Christ we are made alive together with Christ, and are raised together with Him, and seated together with Him in the heavenlies… (See Eph. 2:4-10, Col. 2:11,12, Rom 6:1-4).

  • The kingdom of God

“And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen” (2 Tim. 4:18). So that kingdom is yet ahead.

But the kingdom of God that is yet to come is at the same time now present. “For the kingdom of God is not in word, but in power” (1 Cor. 4:20). Here Paul speaks of that kingdom as a present reality. Jesus speaks of it as present and growing to fullness in the earth (Mk 4:26-29.

Yet its fullness is utterly beyond the capacity of a body of flesh and blood. “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (1 Cor. 15:50). Along with those in the grave, our present bodies must be changed, and will be changed “at the last trump” so that in glorified bodies we are enabled to inherit and enjoy the fullness of the kingdom of God.

  • The adoption

Similarly, the fullness of the adoption, the “son-placing” awaits the redemption of the body from its bondage to corruption. “For we know that the whole creation groaneth and travaileth in pain together until now.  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom. 8:22,23).

Even so, we who have received the Spirit of God’s son realize the adoption now. God is even now our own Father. “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Rom. 8:15).

  • The regeneration

Jesus speaks in Matthew 19:28 of “the regeneration.” This has in view the new creation; a regeneration has taken place, and the whole creation (the universe) has been released from its bondage to corruption. It is a promise long standing. “For behold, I create new heavens and a new earth; and the former shall not be remembered, nor come to mind” (Isa. 65:17).

But—how amazing is this—“If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Cor. 5:17 NKJV). And so we who are born from above realize regeneration even now, although it has not reached our mortal bodies. That is yet to come. (See Titus 3:5 and John 3:3-8.)

  • The City of God

It is a city which is yet to come. “For here have we no continuing [abiding, lasting] city, but we seek one to come” (Heb. 13:14).

Yes, but we have come to the City which is yet to come. “But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem…” (Heb. 12:22). Even now, then, we may walk the golden street of this City, and drink of the pure stream of the water of Life and eat of the fruit of the tree of Life.

  • The marriage of the Lamb

This City is a Bride whose marriage is yet to come. And “blessed are they who are called to the marriage supper of the Lamb” (Rev. 19:6-9). That day is coming!

O day of wondrous promise!
The Bridegroom and the Bride
Are seen in glory ever;
And love is satisfied.

Yet that union is realized even now in those who are “married to Another, even to Him who is raised from the dead, that we might bring forth fruit unto God” (Rom. 7:4).

Oh what wonders. It is all just too much. Wonders yet to come. The same wonders now realized in those who walk by faith.

And this I say—that only those who seek to realize now by faith what is yet to come will enjoy these wonders when the hour comes that they are fulfilled.

That hour surely comes, the hour of fulfillment comes. And love is satisfied, and the Christ of glory who is the origin in whom and from whom all the facets of truth shine forth, He who is the source and sum of all the promises, He whom our soul loveth… we see Him face to face. And are joined with Him in everlasting union to become together the revelation of the glory of God.

Yet—let us never get used to this grace of graces—He whom we see not yet has by His Spirit come to us so that even now we may realize that joining, that companionship, that friendship, that fellowship with Him in which we delight and He delights as much as we do. He loves being with us. Here and now. Daily, day upon day. Till the end of the age. Really, what more could one wish?

Well, yes, I know. But let it be with us as William Gurnall wrote of a dying saint, “He was going to change his place but not his company.”

 

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Waiting With Christ

Posted on July 24, 2020 by Allan Halton

This is quite lengthy; as I was writing it I had wondered if it should be two separate entries. Eventually I decided to keep it all together. But there is much to meditate on and pray about, so some of my readers may wish to divide their reading into two parts about halfway through, perhaps at the heading “So now we come to this.”

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Before we start please pray with me. Dear Father, may our minds be renewed with truth as we open our hearts to hear and receive what You are revealing to us in what follows here. Amen.

…Let us open now with this verse:

The LORD said unto my Lord, sit Thou at My right hand until I make Thine enemies Thy footstool [literally, the footstool of Thy feet]. (Ps. 110:1)

This prophetic psalm of David is quoted or referred to in the New Testament more than any other Old Testament passage. It is full to overflowing with truth, of which we will consider only a little here. Jesus confirmed a thousand years after this was written that “my Lord” is prophetic of the Messiah, the Christ (Mt. 22:42). A reminder—upper case LORD in the Old Testament always refers to Jehovah (Yahweh), lower case Lord to Adonai (meaning lord, master).

Now this from the writer of Hebrews, who has Psalm 110:1 in mind:

But this man, after He had offered one sacrifice for sins forever sat down on the right hand of God; From henceforth expecting till His enemies be made His footstool. (Heb.10:12,13).

Expecting is “waiting expectantly.” The New King James Version, the American Standard Version, the Revised Version, and Young’s Literal Translation have expecting. The highly respected Newberry’s Interlinear has awaiting. J.N. Darby’s New Translation, the English Standard Version, the International Standard Version, the English Majority Text Version, the Modern Literal Version and others have waiting. “From henceforth waiting till…” Put together, then, we have “waiting expectantly.” The same word is used in Hebrews 11:10. “For he looked for a city…” That is, Abraham the sojourner anticipated the city; he waited expectantly for it; he had no doubt he would one day walk within its gates and at last be home. Also in James 5:7. “Behold, the husbandman waiteth for the precious fruit of the earth…” That is, waiteth expectantly. He is certain he will have his harvest.

What, then, is the Christ doing at the right hand of God? He is waiting. He is waiting expectantly for something. He is seated at the right hand of God waiting expectantly till all His enemies be made the footstool of His feet. He has no doubt whatever that He will see this. He is the King of kings seated on the throne of David in the heavenlies—there is no higher throne in the universe—being at the same time our great High Priest after the order of Melchizedek (Ps. 110:4). He is seated because, unlike the Levitical priest who “standeth daily ministering and offering oftentimes the same sacrifices which can never take away sins,” He has accomplished the taking away. He has offered “one sacrifice for sins forever.” Having done so, He “sat down on the right hand of God,” the place of all authority in Heaven and earth. He is seated there to this day and shall be forever. He will not abdicate and cannot be deposed. He is seated, waiting, expecting the day when all His enemies, each and every one of them, are under His feet. He is not waiting to reign after they are under His feet. He reigns now.

Wonderful truth. Even while all His enemies are not yet under His feet, He reigns, He rules in the midst of His enemies.” Let this lay hold of us.

The LORD shall send the rod of Thy strength out of Zion: rule Thou in the midst of Thine enemies. (Ps. 110:2)

Who are His enemies?

We can’t go into this at length just now, but they are all who have ever set themselves against the throne and kingdom of God, primarily Satan and his principalities and powers in the rebellion in the heavenlies, for whom God has provided no redemption, and whose fate is sealed—and also all those of the race of Adam, whom Satan succeeded in drawing into his rebellion. Yet these, even while we were enemies, the God of immeasurable love and grace determined to reconcile to Himself. “For if, when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life” (Rom. 5:10). It is thus that throughout history many of those among men who were His enemies, and received His reconciliation, became His friends.

It is by the sending of the rod (the sceptre) of His strength out of Zion—I believe this is speaking of the word of the Gospel of the kingdom in the power of the Spirit—that His rule in the midst of His enemies is manifested. We have seen this often throughout history. Time and again in the midst of raging enemies the Gospel has gone forth in power. Christ’s enemies have never been able, nor yet are they now able, to put Him under their feet. For He reigns in the midst of His enemies, sending forth the Sceptre of His strength from His throne in Zion, all the while anticipating the day when His enemies are completely subdued under His feet. “Then cometh the end when He shall have put down all rule [principality] and all authority and power.” There it is, the cause of all the trouble in the universe, the one thing that constitutes either angels or men His enemies—their determined conspiracy to have to themselves some other rule, some other throne, than the throne of God. He has determined otherwise for them—their subjugation under His feet. “For He [Christ] must reign,” Paul continues, “till…” (not after, but till) “all enemies are subdued under His feet. The last enemy that shall be destroyed is death” (1 Cor. 15:25,26). Wonderful and certain hope—all things, all enemies, and finally death too is under His feet. “For He hath put all things under His feet,” cites Paul, quoting a prophecy from Psalm 8:6 now.

And who are His feet?

But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus… (Eph. 2:4-6)

Quickened us together, raised us up together, seated us together… these are one word in the Greek. Thomas Newberry (The Newberry Bible) strings them together like this: He “quickened-us-together-with Christ… and raised-us-up-together, and made-us-sit-together in the heavenlies in Christ Jesus…”

Astonishing truth in all of these; it’s the last one we are dwelling on here. “He seated-us-together-with Him” in His throne. That is just too much to take in, isn’t it. Too much. Except for faith. It is not too much for faith.

Paul is writing to “the saints who are at Ephesus, and the faithful in Christ Jesus…” He is not writing to two groups, but one: “the saints, even the faithful in Christ Jesus.” He says they are seated together with Christ in His throne in the heavenlies. Amazing. How did they get there? By being in Christ Jesus. For that is where He is—on the throne of God. And how did they get into Christ Jesus? There is only one way, the same way you and I came to be in Christ Jesus. We were baptized into Christ Jesus. No, not by water baptism, it is baptism in Holy Spirit by which we are baptized into Christ. Do you recall Paul’s words to the Romans, that those baptized into Christ were baptized into His death, and into His life? “Therefore we were buried together with Him by the baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” (Rom. 6:4). It is the Spirit baptism Paul has in mind here—water baptism, important as it is, cannot do this. It is baptism in Holy Spirit that baptizes into Christ, and constitutes one a saint.

And so Paul, writing to the saints, includes himself, and says, “But God, who is rich in mercy for His great love wherewith He loved us, quickened-us-together-with Christ (by grace ye are saved), and raised-us-up-together, and seated-us-together in the heavenlies in Christ…” Paul had earlier written to the Romans reminding them that baptism into Christ had made them one with His death and resurrection. Here to the saints in Ephesus he unfolds this further revelation—that when they were baptized into Christ, not only were they quickened together with Him, and raised up together with Him, but, since they were in Christ Jesus, they were also seated together with Him in His throne in the heavenlies.

What a wonder. What a wonder. What then are we doing there, saints of God? We are doing just what He is doing. And what is He doing? Again, He is seated on the throne of God, reigning, waiting patiently, expectantly, till His enemies are made the footstool of His feet. Since He is reigning, we too are reigning. Since He is waiting, we to are waiting, waiting with Him. This is our expectation. We wait accordingly. And since He is ruling in the midst of His enemies while He waits, we rule with Him in the midst of His enemies and ours as we wait with Him.

So now we come to this:

And the Lord direct your hearts into the love of God, and into the patient-waiting for Christ. (2 Thes. 3:5)

That’s the King James Version. Most of our English versions have “the patience of Christ.” Young’s Literal Translation has “the endurance of Christ.” So, what did Paul have in mind? Patient waiting for Christ, or the patience of Christ? Love for God, or God’s love? Apparently in the Greek these are grammatically correct both ways. (Please see end note.) It is also true both ways. Why not embrace both, then, instead of either/or? “And the Lord direct your hearts into the love for God (and the love of God) and into the patient-waiting for Christ (and the patience of Christ).”

I wish we had a better English word to give us the fuller meaning of the Greek word translated patience. We would have one if we blended patience and endurance together into one. In the passage we are considering, Strong’s Concordance says that patience is the Greek hupomone (pronounced hoop-om-on-ay’), adding that it means “cheerful (or hopeful) endurance, constancy—enduring, patience, patient continuance (waiting).” Greek scholar W.E. Vine says it means “literally, an abiding under (hupo, under, meno, to abide), it is almost invariably rendered patience” [in the KJV].

Certainly the Lord must direct our hearts, and our steps, into His love, the love of God, and for God. For, as Charles Wesley gave us to sing, “God only knows the love of God…” So we are utterly dependent upon Him to direct us into this love, the “more excellent way” of love. But since to walk in this more excellent way of love brings us, as we know, into trial and difficulty in which we are often completely out of our depth, it requires of us patient endurance far beyond our own capacity. So our Lord must also direct our hearts into the accompanying patience of Christ, and into patient waiting for Christ. In 1 Thessalonians Paul had earlier related how they “had turned to God from idols to serve the living and true God, and to wait for His Son from heaven…” (1 Thes. 1:9,10). So there is that vitally important truth about waiting for Christ. But beloved, as I have said, if we are called to wait for Him, we can be sure it’s because Christ Himself has been waiting, and is still waiting, and we must wait patiently with Him.

Reigning patience  

And when all is said and done, it is only Christ’s own patience that will enable us, provision us, as the trials grow greater, to wait with Him and be faithful to the end. Do we not know this by now? How often have you and I been in a situation in which we were seeking to draw on a fund of patience within us, only to discover we were very short of funds? In fact all too often we consider patience the unpleasant task of a hard taskmaster, and the sooner we are done with it the better. Oh, the patience of Christ is far, far above and beyond that. There is an element of immoveable sovereignty in His patience; He reigns in patience, reigns over all, reigns in the midst of all circumstances, reigns in the midst of His enemies, waiting expectantly till they are all the footstool of His feet. Accordingly, those in Him are partakers of His own reigning patience in whatever they are “in the midst of.” And—open our eyes, dear Lord—do we recognize You Yourself with us in that kind of patience? Patience is the expression of the reigning Christ in our own lives and difficult circumstances, is the expression of the waiting Christ, and our participation in His waiting. Patience is not something we reluctantly have to have under the circumstances; in His patience we are not under but above  the circumstances, reigning in our waiting even as He reigns.

How then may we avail ourselves of His patience in the trial of this life? Only by being in Him where He is, He being also in us. Do we recognize we are in Him, having been baptized into Him, and He in us? What a revelation this is to the heart! “Hereby know we that we dwell [abide] in Him, and He in us, because He hath given us of His Spirit” (1 Jn. 4:13). Let us ever reckon it so; faith reckons it so. By being in Him, being seated together with Him in His throne, abiding in Him, and He in us, His reigning patience is our patience. As Andrew Murray has said, the fruit that grows in the branches of the Vine is the fruit of the Vine and the branches in the Vine. And so Paul writes, “the Lord direct your hearts into the love of God and into the patience of Christ.

Patient in tribulation…

In closing let us consider two passages from The Revelation. First this one:

I John, who also am your brother, and companion in the tribulation and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos for the word of God and the testimony of Jesus Christ (Rev. 1:9).

Notice how John phrases that. Notice how he links those two together. “The kingdom and patience…” Do you and I have that kind of patience—kingdom patience, reigning patience? And where is it to be found? “In the tribulation…” What a wonderful place to find this! “In the tribulation, and in the kingdom and patience of Jesus Christ.” Are we in any trouble? Are we in His trouble? Then we have in the midst of it our Lord’s own kingdom patience. And we discover some precious companions right there too.

And finally this one—Jesus’ words to the church of Philadelphia (among the seven churches, one of the two for which He had no reproof):

Because thou hast kept the word of My patience, I also will keep thee from [out from] the hour of temptation which shall come upon all the world to try them that dwell upon the earth (Rev. 3:10).

By “the word of My patience” Jesus means, in my view, the word of the truth of the Gospel, which, in order to be kept, He enjoins patience upon them, patience apart from which the word He had committed to them would be lost to them. He is referring back to what He has just commended them for—that even though they had but little strength, “thou hast… kept My word, and hast not denied My name” (vs 8). The word He had given them they had patiently, steadfastly kept—guarded faithfully with diligent watchcare; now they would discover Him keeping them “from the hour of the temptation” (as the Greek has it) a trial singularly beyond others in its severity. Vincent’s Word Studies says, “The preposition [ek, from] implies, not a keeping from temptation, but a keeping in temptation, as the result of which they shall be delivered out of its power.” So He is not saying that, because He is now going to keep them, they will no longer need enduring patience. He is saying that as always, but especially now, they are going to know His faithful commitment to them—that in their patience He Himself would be involved, keeping them in the power of His own enduring patience.

Later in The Revelation we are given what I suspect is the account of this temptation (trial), when “all that dwell upon the earth shall worship”—they know not what (Rev. 13:8). Over the centuries there has been no scarcity of interpretations as to what this is all about by those who were sure they knew. There are many today who are sure they know. I am not so sure. This I do know, that all those “whose names are not written in the book of life of the Lamb slain from the foundation of the world” fail the trial. This also I know, that for those who do have their names written therein, this is no cakewalk; they need to the uttermost a certain keeping power enabling them to continue faithful. John in reference to this great trial writes, “Here is the patience and the faith of the saints” (Rev. 13:10). Not faith alone, but faith girded, armoured, with patience. He brings up this same trial further on, again urging, “Here is the patience of the saints,” immediately adding, “Here are they that keep the commandments of God, and the faith of Jesus” (Rev. 14:12). The context of both verses (13:10 and 14:12), is that “the hour of His judgment is come” (14:7). It’s the anticipation of this that the Spirit intends to inspire the saints to enduring patience. Only a little longer, saints! For those whose very worship is sacrilege, for those who are persecuting the saints, taking them into captivity or killing them (13:10), their hour is come—they have the same to look forward to themselves; if they refuse to worship “Him that made heaven and earth and the sea and the fountains of waters,” instead worshipping “the beast and his image” (whatever this cryptic imagery means) what is left for them but “the wine of the wrath of God,” and “torment with fire and brimstone,” and “no rest day nor night” (14:10,11).

And so these two strong exhortations are an assurance to the saints that the hour of judgment is nigh, their patience and faithful waiting will surely be rewarded, as will the folly of all the earth. Be not partakers with them, dear saints, John is urging by the Spirit, continue faithful, though it take the utmost commitment and patient endurance to continue to obey God and keep faith in Jesus Christ without caving to what all the world has sold out to…

…Just as the three Hebrew children prevailed in their day, remaining faithful to their God, though it meant the fire for them, when all the world was worshipping Nebuchadnezzar’s idol. The three endured in the trial, in the fire, because—wonderful visitation—One was with them, reigning with them “in the midst” of it. Even so, prophesies John, it’s this enduring patience, the keeping power of His patience, that you’ll need now, saints, as never before, and in this you’ll prevail in the trial that is about to come upon all the world. This is the provision that will keep you through the trial—not by the skin of your teeth but triumphantly—the patience of Christ. Or rather, the Christ of enduring patience. Seated with Him in the heavenlies even while here upon the earth in the midst of great conflict, reigning with Him in His enduring patience, waiting expectantly for Him and with Him—this has has been your continual practice day upon day, day in and day out, and so you are ready for this great trial, confident now as always that in due time all His enemies will be subdued under His feet.

Yes, under His feet. That day surely comes, just as it came for Israel of old whom Joshua called to “come near, and put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of a good courage; for thus shall the LORD do to all your enemies against whom ye fight” (Josh. 10:24,25).

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Endnote from Robertson’s Word Pictures in the Greek New Testament

Into the love of God (eis tēn agapēn tou theou). Either subjective or objective genitive makes sense and Lightfoot pleads for both, “not only as an objective attribute of deity, but as a ruling principle in our hearts,” holding that it is “seldom possible to separate the one from the other.” Most scholars take it here as subjective, the characteristic of God.

Into the patience of Christ (eis tēn hupomonēn tou Christou). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than “the patient waiting for Christ” (objective genitive).

 

 

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Through The Channel Of Troubles

Posted on March 25, 2020 by Allan Halton

My purpose in this blog entry, which is much longer than usual, is not so much to get into the whys and wherefores of the pandemic that now has its grip on our world, but to show the provision and wondrous opportunity God has given us in the midst of it.

But just briefly to start, two or three have asked my view on the present pandemic: is it a judgment of God or purely satanic, the work of the Devil? I’ve heard prophecies claiming both, but I take to heart Paul’s exhortation that, while we are not to despise prophesyings (and I don’t) we are to “prove all things,” and “hold fast that which is good” (1 Thes. 5:20,21). Therefore, not having the witness of the Spirit nor of the Scriptures as to these prophecies, I am not holding them fast, for I have not found them good. In fact I have to say I’m weary with most of what passes for prophecy these days. For one thing, did any of our popular prophets see this coming? I wonder that it is not a cause of deep embarrassment to our “prophets” that they are so “out to sea” concerning such events. Where are those like Agabus of old, who prophesied of a coming famine “throughout all the world,” which, amazingly, actually “came to pass…” (Acts 11:28).

I haven’t been graced with the gift of prophecy, so, seeking to be careful not to go beyond my measure, here is my view, guided, I believe, by the Spirit, and based on the Scriptures.

We live in a broken world, in an evil world, “this present evil world,” as the King James Version translates Paul’s introductory words to the Galatian churches. However, the word “world” here is not the usual kosmos, but aionos, which other versions translate “age.” So right at the start we have a promise. It is an evil age we live in, but it is only an age; one day this evil age will come to an end. Meanwhile we find ourselves in it—and need to be rescued from it. Here is the Galatians passage from Young’s Literal Translation:

Grace to you, and peace from God the Father, and our Lord Jesus Christ,
who did give himself for our sins, that he might deliver us out of the present evil age, according to the will of God even our Father,
to whom is the glory to the ages of the ages. Amen. (Gal. 1:3-5 YLT)

The word “delivered” is actually much stronger—rescued translates it better, as the New English Translation has it: “who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father…”

Now, all throughout the history of this present evil age, evils great and small have abounded. What is the cause? It all began when “by one man sin entered into the world, and death by sin…” (Rom. 5:12).

There, that one word sin, that is the root of the problem, and Satan certainly had a hand in that. “Sin entered into the world…” In a heavenly realm Satan himself was its originator, he exported it to Adam, who willfully imported it; and now all those in Adam sin, the result of which is “this present evil age.” Satan and his “principalities and powers” in the heavenlies are now “the rulers of the darkness of this world [again, the word there is age]” (Eph. 6:12). What a grievous ruin it all is—that the creature God made in His own image and likeness, and who was to have dominion over His whole creation, should now be so ruled, the willing and obedient slave of sin in a domain of darkness ruled by evil angels.

But God was not finished with man, and, long story short, rescued him with the one and only Answer to the ruin of man, the salvation that is in Christ Jesus. This present evil world is the result of ignorance of that Answer, or open resistance to Him; it is man’s own attempt to continue in his sins and at the same time save himself from their consequences. It is a world that God will yet bring completely to naught, according to His promise, and I believe we are seeing a further unfolding of this before our eyes.

Now, evil diseases are one of the consequences of original sin. But setting aside the question of just exactly how the coronavirus Covid-19 arose, it is plain as day that God is working in what has now become a pandemic to shake man’s inveterate confidence in himself and his own resources. The pandemic has turned into a major shaking of our world, especially of the economies of many nations. The confidence of multitudes is being shaken severely, and the worshippers of Mammon– are our own hearts broken as God’s heart is broken by those who love and worship Mammon instead of the God who loves them?– the worshippers of Mammon, those who make Mammon their confidence, are now reeling with the aftershocks, scrambling to find something to hang on to. I see that in the news. Closer to home certain people dear to me, I wonder if I don’t hear them thinking, “What’s happening, my world isn’t what I thought it was.” Hopefully this is what many are beginning to do, rethinking a “worldview” which more or less excludes the true God; hopefully they are opening to a willingness to replace that worldview with one that not only includes but centres on Him, on the Father of the Lord Jesus Christ… whose arms are open to embrace them and whose hand is extended to rescue all who reach out to Him.

Rescued from… rescued to…

Again, setting aside the question as to the particular origin of this pandemic, here we find ourselves in the midst of it. What are we to do? What is our hope in the midst of it?

If we who already are His disciples have been rescued from this present evil age, what have we been rescued to? Paul in the Romans 5 passage shows that sin and death entering the world brought about the reign, the kingdom, of sin and death. “Death reigned… sin reigned…” (See Romans 5:11-21.)

That is the bad news—the kingdom from which we have been rescued. But there is Good News. God by His Son has brought in an entirely different kingdom of righteousness and life. This is the word that He gave us from the beginning—from the mouth of John the Baptist, from the mouth of Jesus the Christ, and from the mouth of the apostles in the Acts. Let’s trace it.

In those days came John the Baptist, preaching in the wilderness of Judaea,
And saying, Repent ye; for the kingdom of the heavens is at hand [is nigh]. (Mt. 3:1,2)

Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
And saying, The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel. (Mk. 1:15)

Jesus when He rose from the dead continued to speak of this kingdom to His apostles:

…To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God… (Acts 1:3)

After they received the Spirit they too continued to proclaim this gospel of the kingdom, as we discover all through The Acts:

But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. (Act 8:12)

And he [Paul] went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. (Acts 19:8)

And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. (Acts 20:25)

And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. (Act 20:38,31).

(There are many similar references in The Acts.)

So, we have been delivered from a kingdom, and delivered to a kingdom. This is the gospel that Paul and no doubt the other apostles proclaimed wherever they went. Considering our present world situation, here is a verse of particular interest. Paul and Barnabas having reached the end of their missionary journey began to retrace their steps, visiting again the churches they had established:

Confirming [establishing] the souls of the disciples, exhorting to remain in the faith, and that through many tribulations it behoveth us to enter into the reign of God… (Acts 14:22 YLT).

Note again the emphasis on the kingdom of God—with this further emphasis, that it is through many tribulations this kingdom must be, yes, entered. “Through” is the Greek dia, which Strong’s defines as “a primary preposition denoting the channel of an act.” I like that. In my mind’s eye I see a ship heading out of open water into a channel, a strait, which will take it not away from, but to its desired haven. Even so, says Paul, it is through the channel of troubles that we must sail to enter the kingdom of God. The natural inclination of the earthly man is to shrink back from troubles; perhaps that would also be the inclination of believers green behind the ears, so Paul sought to help these new disciples become established souls who would not be overthrown and draw back when imminent troubles came upon them, but rather would continue steadfast in “the faith,” for it was through those very troubles that “we must—it behoves us to, it is necessary, needful to—enter the kingdom of God.”

What is the kingdom of God?

Just what is the kingdom of God? It is the reign of “righteousness and peace and joy in the Holy Spirit” (Rom.14:17). Back again to the Romans 5 passage: it is the reign of life (Rom. 5:17). It is the reign of grace (Rom. 5:21). Distilled to its essence it is the reign of God—and that in the midst of and through many troubles.

And how is one introduced into the kingdom of God? Initially by repenting of that deeply ingrained insistence on sitting upon the throne of our lives ourselves, and leaving God out—that is called sin—and by believing the Gospel of the kingdom of God with a willingness to give the King of this kingdom His rightful place in our lives. We read of this King and His kingdom in the familiar and beautiful passage in Isaiah:

For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder… Of the increase of His government and peace there shall be no end upon the throne of David, and upon His kingdom, to order it and to establish it with justice and with righteousness from henceforth even for ever (Isa. 9:6,7).

Wonderful! Good News! The government upon His shoulder!

Ah, but the truly wonderful Good News is that by His Spirit, the government upon His shoulder is within us; that very rule of God and His Christ is in our hearts! THAT is the kingdom of God, which John the Baptist announced, and the time of the inauguration of which Jesus proclaimed was fulfilled, and which the apostles after Pentecost proclaimed had arrived. They were now in that kingdom. For, by His Spirit those in Christ are “raised up together, and seated [enthroned] together in the heavenlies in Christ Jesus…” (Eph. 2:6).

Since that is so, is there not a two-part question that arises?

The first part. Were not these disciples Paul was exhorting already in the kingdom of God? Had they not earlier heard the Gospel, repented, believed in Jesus, and received the Spirit of God? Yes they were; Jesus Himself tells us that those born of water and the Spirit “enter the kingdom of God” (Jn. 3:5). Also this in Paul’s words to the Colossian church. God has:

…Delivered [same word, rescued] us from the power [the authority] of darkness, and translated us into the kingdom of the Son of His love… (Col. 1:13).

The second part. If God has done that, how then can Paul be exhorting the disciples that we must through many troubles or hardships enter the kingdom of God? What can this mean if they were already in the kingdom of God? But this is a pattern we find elsewhere in the Scriptures, and in Paul’s own life. He himself was in the kingdom of God as he went about proclaiming it. For on one occasion he warned the Corinthians that his coming to them might make some of them unhappy, for “the kingdom of God is not in word but in power” (1 Cor. 4:20). Yet some years later as he shared with Timothy the evils that had come upon him, he assured him that “the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom, to whom be glory forever and ever. Amen” (2 Tim. 4:18). Encouraging words for you and me as well. Again, do not those who believe in Jesus have eternal life (Jn. 3:16)? Yes, they do, and yet Paul exhorted Timothy to “fight the good fight of faith, lay hold of eternal life…” (1 Tim. 6:12). In like manner Paul exhorted the early disciples who were in the kingdom of God to enter the kingdom of God through many troubles.

Let this be our pattern as well, who by the Spirit of God and new birth have been introduced into His kingdom. Let us “continue in the faith,” let us go through the Channel of Troubles, and what we now know by faith we shall prove more and more fully—the reality of the wondrous kingdom of God. We may, and must, through all troubles great and small, near and far, enter this kingdom, a kingdom that cannot be shaken, a kingdom that is above all as its King is above all, whether men or angels…

…Remembering always that the kingdom of God is a kingdom of priests. Let us therefore continue to come boldly to the throne of empowering grace on the behalf of those in our world around us; they deeply need to see in their midst people who like themselves are in the midst of troubles yet are not troubled, are not shaken, and enquire why that is so, and, in becoming aware of the reality of a different kingdom, may turn and enter it themselves.

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A Colony Of Heaven

Posted on October 28, 2019 by Allan Halton

A rare thing for me—let’s talk politics. I live in Alberta, one of Canada’s western provinces. Policies of the federal Liberal government have left many in these resource-rich provinces with empty purses. They made their feelings known in our October 21 federal election, which saw “the enemy,” Justin Trudeau and his Liberals, re-elected, albeit this time not with a majority government but with a minority, because the western provinces voted Conservative en masse. Now in Alberta a movement to part ways with eastern Canada is gaining angry momentum. Wexit, they’re dubbing it—West Exit—after the fashion of Brexit, Britain’s movement to leave the European Union. That’s not the whole picture; in Quebec the separatist Bloc Quebecois, roundly defeated in 2011 and considered history, lo and behold is up and running again. My country is deeply divided, I should say tri-vided.

I love Canada; I love Alberta, and it grieves my heart to see things come to this. I’ve been listening in to what’s being said, and dwelling on it a lot. Too much. Which is why I want to talk politics.

Heaven’s politics. A verse from Philippians has been coming to mind: “For our conversation is in heaven…” That’s the old King James Version, which uses “conversation” for “conduct, behaviour.” The New King James Version has this:

For our citizenship is in heaven, from which we eagerly wait for the Savior, the Lord Jesus Christ… (Phil. 3:20 NKJV)

Why the word citizenship? As I thought on that, something I’d read many years ago kept resurfacing: “We are a colony of heaven.” I couldn’t recall where I’d read it. Google found it for me in the 2017 Passion Translation:

But we are a colony of heaven on earth as we cling tightly to our life-giver, the Lord Jesus Christ…

But that couldn’t be what I was looking for; I’d read it long before the publication of that translation (it’s to the far left of a paraphrase, actually). Eventually I found it in James Moffatt’s translation which was first published in 1922:

But we are a colony of heaven, and we wait for the Saviour who comes from heaven, the Lord Jesus Christ… (James Moffatt, A New Translation,1922)

“Our citizenship is in heaven” is the more accurate translation but Paul was writing to the church in Philippi, and he knew his readers would “get” what he was saying. Philippi was a Roman colony, which meant its residents were actually citizens of Rome.

And from thence [we sailed] to Philippi, which is the chief city of that part of Macedonia, and a colony… (Acts 16:12).

I remember when I was a boy my dad saying that Victoria, British Columbia, was “a little bit of England.” To be in Victoria (named after a great 19th century queen of the British Empire) was to be as it were in England. In that sense it was a “colony of England.” In fact the daily newspaper (of which my dad’s brother Seth Halton was for many years editor) was called the Victoria Daily Colonist. One could go to the Empress Hotel in Victoria and have “high tea,” as close as you could get without the actual presence of our present Queen Elizabeth. (Google tells me you can still do that.)

Philippi was one of several colonies in the Roman Empire. Colonies were originally Roman outposts established to secure conquered territories. “Eventually, however, the term came to denote the highest status of a Roman city” (Wikipedia). “The idea of a colony was, that it was another Rome transferred to the soil of another country” (Vincent’s Word Studies). Inhabitants had the privilege of Roman citizenship, which meant “exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor” (Vincent). The inhabitants spoke Latin and were subject to Roman law. The coinage had Latin inscriptions.

Philippi, then, was a miniature Rome. Its citizens, although in distant Macedonia, were citizens of Rome.

The word translated “citizenship” or “colony” is the Greek politeuma, a noun. It’s interesting that earlier in his epistle Paul used the verb form politeuomai when he urged the saints in Philippi, “Only let your conversation [interaction, conduct, citizenship] be as becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel…” (Phil. 1:27). In fact Robertson’s Word Pictures suggests that the better translation here would be, “only do ye live as citizens…” Politeuomai is found in only one other place in the New Testament, Acts 23:1, where it is translated “lived.” The more common word for “conversation, conduct” is anastrophe, which is used 13 times in the New Testament. So, in selecting politeuomai here, it’s very suggestive that Paul has in mind that, whereas the saints in Philippi were in distant earth, they were citizens of heaven.

Although of Hebrew lineage, Paul himself was a Roman, but not because his hometown Tarsus was a Roman colony. Someone in an earlier generation (his grandfather or great grandfather?) had become a Roman citizen. This is why when Paul was about to be stretched out for a scourging, he said to the centurion, “Is it lawful for you to scourge a man that is a Roman, and uncondemned?” (Acts 22:25). The centurion in charge of the scourging immediately reported this to his commander. “Take heed what thou doest, for this man is a Roman.” The commander instantly came and queried Paul personally. “Art thou a Roman?” Paul confirmed that he was. The commander responded, “With a great sum obtained I this freedom.” The word he used is politeia, citizenship. “And Paul said, But I was free born.” Upon this they backed away from him as though he had the plague—or should I say as though he were the Roman emperor himself.

So Paul reminds the Philippians, “our citizenship—our politeuma—is in heaven.” I think I see the root there from which we get our word politics, although I doubt that “our politics is in heaven” would qualify as good exegesis. But if our citizenship is there, our politics is certainly there also. In any case, when we read that verse in context we discover that Paul is brokenhearted because of those whose walk made them “enemies of the cross of Christ.” How so? How were they enemies of the cross of Christ? They “mind earthly things.” It is upon this that Paul says, “For, our citizenship is in heaven…”

That’s quite something, isn’t it. Just as the residents of Philippi were citizens of Rome, the saints there were citizens of heaven.

The psalmist foresaw this long ago. He spoke of Rahab and Babylon, Philistia, Tyre, Ethiopia… cities and regions of the Gentiles, and then with those in mind he said, speaking now of the glorious city of God, “This man was born there” (Ps. 87:3). They lived in Babylon, or Tyre, or wherever. But they were on the census rolls of the heavenly register as citizens there, having been born there:

And of Zion it shall be said, This and that man was born in her, and the Highest Himself shall establish her.
The LORD shall count, when He writeth up the peoples, that this man was born there.

What is this but the wondrous Gospel of our Lord Jesus Christ, who has made born-again—that is, born-from-above—disciples of Christ from all nations citizens of the heavenly Jerusalem!

Yes, of course I seek to be a good citizen of Canada. True disciples of Jesus in whatever country they are sojourning have always sought to be good citizens, obeying the laws of that country—except when those laws violate the law of their heavenly country. That must always be first and foremost.

So I want to lay to heart what Paul is saying. I don’t want to be minding earthly things, but heavenly things; I want to be a good citizen of heaven my home and native land, obeying its law, enjoying its liberty from sin and death, the law of the Spirit of life in Christ Jesus, loving Him and those around me, speaking always with grace the salt-seasoned language of heaven, drinking always from its springs, feeding ever on its bread, bearing its arms against evil, shining forth its light in the darkness of this world, a citizen of heaven devoted to the Lord of heaven, with single-eyed allegiance waiting, waiting, waiting expectantly and confidently for Him… and as I wait, always rendering unto Him the living coinage of His own image and superscription, in all things conducting myself here on earth in the little colony of heaven of which I am a part—a local church—in such a way that “a little bit of heaven” is brought nigh right here where I live in Canada.

This is my way, O Canada, of standing on guard for thee.

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Disciples Of The Lily

Posted on January 27, 2018 by Allan Halton

And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: and He opened His mouth, and taught them…

These words in the Gospel according to Matthew introduce us to what has been called the Sermon on the Mount. It’s clear that the multitudes as well as the disciples had followed Jesus up the mountain, for we read at the end of the sermon that “the multitudes were astonished at His teaching” (Mt. 7:28). But it was primarily to His disciples that Jesus was speaking. The word disciple means, simply, learner. He was the Teacher, the Rabbi, they the learners.

What is it that He was teaching them? What were they to learn? The answer to that question is to be found in asking the better question, “Who is it that they were to learn?”

For, when He opened His mouth and taught them, it was Himself that He was revealing to them—Himself—the Life of the ages. John the beloved was there at that time, and no doubt it was this scene on the mount, among many others, that he had in mind when many years later he wrote of the Word of life that they had heard and seen and looked upon and their hands had handled, the Life eternal that had been with the Father, and was manifested to them. One cannot help seeing Him seated there on that beautiful day with His disciples around Him sitting or reclining in the grass, the flowers of the field blooming round about them, the birds of the air flying above.

It was the One now seated before them who had created it all, object lessons of Himself, and, perhaps with a motion of His arm He draws their attention upward, then downward.

Behold the fowls of the air… Consider the lilies of the field…

The context of these words is about two kinds of slavery—the slavery of Mammon and the slavery of God. Mammon originally meant “that in which one puts his trust, his confidence” and came eventually to mean (is it any wonder in this materialistic world?) “money, possessions, material prosperity.”

Jesus is teaching His disciples the Life that is not slavery to Mammon, is not anxious nor burdened with its own security, but rather trusts in the faithfulness of a heavenly Father to provide all that is necessary, both earthly and spiritual, while being bondslaves to Him. It seems an incongruous thought—slavery to God? But that is the word Jesus uses. “Ye cannot serve-as-bondslaves God and Mammon.”

And so He tells them, “Therefore…” What a precious place to find that word. Let us heed it. “Therefore, be not anxious for your life…” That’s what being a bondslave of the living God is like. It is the Life that is free from care, unburdened with the cares of this life.

Therefore, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than food, and the body than raiment? Behold the fowls of the air…

What about the fowls of the air? This. They are not sowing and reaping and gathering into barns, intent upon making sure they have in hand what tomorrow will need. What then? What resource do they have? “Your heavenly Father feedeth them.”

Remember that old poem?

Said the robin to the sparrow,
“I would really like to know
Why those anxious human beings
rush around and worry so.”
Said the sparrow to the robin,
“Friend, I think that it must be
That they have no Heavenly Father
such as cares for you and me.”

It’s meant, of course, to remind us that we do have. And note that Jesus has said, “Your heavenly Father feedeth them.” Not their heavenly Father. The robin and the sparrow cannot call Him Father. The disciples of Jesus can. And will not this Father who feeds the fowls of the air feed His own children, and care for all their needs, whether earthly or spiritual? It is thus that they grow, not by “taking thought,” not by anxious care; they cannot by anxious care add so much as one cubit to their stature.

And why take ye thought for raiment? Consider the lilies of the field, how they grow…

This is where Jesus calls His disciples to become disciples of the lilies of the field. The word consider comes from the same Greek root that the word disciple comes from. Consider also has the prefix kata, which is an intensifier, which is why Young’s Literal Translation has, “Consider well.” Thayer says it means “to learn thoroughly, to examine carefully, to consider well.”

Kata also has the idea down in it. This is likely why Halton’s Expanded Translation has:

Humble yourself, get right down on your elbows in the grass, and become a disciple of the lowly lilies of the field: recline at their feet, and learn from them, learn well from them, the secret of spiritual growth, the secret of the life that toils not, nor spins, yet because of that wondrous law of life within, they grow with a beauty that by comparison, Solomon in all His glory was not arrayed like one of these.

Now Jesus’ next word. “Wherefore…” Let us heed this one too:

Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?

Much more? Wondrous words we are invited to trust, to believe. The lily in all its glory is clothed with a beautiful array that it does not spin for itself, does not toil to produce. It is God who so clothes it, putting within it a law of life that brings into being that beautiful raiment as the lily simply obeys that law of life. This is how it grows—simply by letting that law of life have its way, and trusting in its Creator to provide the needed sunlight, and water, and nutrients from the soil. Thus the lowly lily brings forth and displays an inimitable beauty that glorifies God, who created it for this very purpose—to glorify Him.

Shall He not much more clothe us, to the praise of His glory?

Help us, Jesus, help us to be no longer of little faith, but to fully believe you, and follow through on your counsel, and become disciples of the lily.

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Heed The Harbinger

Posted on February 3, 2014 by Allan Halton

No, I am not referring to the popular book of our day, but to a man who in his own day was not very popular at all.  This blog entry is an excerpt from a writing by Edward Burrough, one of the early Quakers.  Actually they called themselves simply Friends; it was in scorn that their adversaries called them Quakers, for they saw them frequently trembling, and ridiculed them for it.

You and I know why they were trembling… or ought to know… by first-hand experience.

I came across this writing in Foundation Papers, a newsletter I get in the mail from contemporary Quakers who are seeking to return to the foundation the first Quakers established back in the 17th century.  That move of the Spirit of God shook the world, and as you read this excerpt you will see why.  You will see glimpses of a very powerful Gospel that in its going forth exposed how far the churches of that day, bound as they were in formalism and the traditions of men, had strayed from the original Gospel of Christ and the apostles.

Our old friend George Warnock used to say that the early Quakers were a harbinger of what is coming.  Harbinger?  Something that shows what is coming.

With this in mind, then—with what is coming in mind—there is only one thing we can and must do, and if we are wise we are doing this with the whole heart.  We are heeding the same proclamation that John the Baptist and Jesus Christ and the early apostles sounded, and which those early Quakers also sounded.

“Repent, for the Kingdom of God is at hand.”

Edward Burrough was just 18 when he was caught into the powerful current of the Spirit that was moving through England at the time.  In 1658 when he was 24 he wrote this piece.  And just four years later he died in prison where, along with many other Quakers, he had been cast because of the living Testimony that dwelt in him.

Here is Edward Burrough’s Epistle to the Reader.  I have put in italics the portion that I found so moving.

The Epistle To The Reader
By Edward Burrough
London the 9. Mo. 1658

It is now about seven years since the Lord raised us up in the north of England, and opened our mouths in this his Spirit; and what we were before in our religion, profession, and practices is well known to that part of the country; that generally we were men of the strictest sect, and of the greatest zeal in the performance of outward righteousness, and went through and tried all sorts of teachers, and run from mountain to mountain, and from man to man, and from one form to another, as do many to this very day, who yet remain ungathered to the Lord. And such we were, (to say no more of us,) that sought the Lord, and desired the knowledge of his ways more than anything beside, and for one I may speak, who, from a child, even a few years old, set my face to seek and find the Saviour, and, more than life and treasure or any mortal crown, sought with all my heart the one thing that is needful, to wit, the knowledge of God.

And after our long seeking the Lord appeared to us, and revealed his glory in us, and gave us of his Spirit from heaven, and poured it upon us, and gave us of his wisdom to guide us, whereby we saw all the world, and the true state of things, and the true condition of the church in her present estate. First the Lord brought us by his power and wisdom, and the word by which all things were made, to know and understand, and see perfectly, that God had given to us, every one of us in particular, a light from himself shining in our hearts and consciences; which light, Christ his son, the Saviour of the world, had lighted every man withal; which light in us we found sufficient to reprove us, and convince [that is, convict] us of every evil deed, word, and thought, and by it, in us, we came to know good from evil, right from wrong, and whatsoever is of God, and according to him, from what is of the devil, and what was contrary to God in motion, word, and works….

…And also as our minds became turned, and our hearts inclined to the light which shined in every one of us, the perfect estate of the church we came to know; her estate before the apostles’ days, and in the apostles’ days, and since the days of the apostles.

And her present estate we found to be as a woman who had once been clothed with the sun, and the moon under her feet, who brought forth him that was to rule the nations; but she was fled into the wilderness, and there sitting desolate, in her place that was prepared of God for such a season, in the very end of which season, when the time of her sojourning was towards a full end, then were we brought forth….

….And we found this light to be a sufficient teacher, to lead us to Christ, from whence this light came, and thereby it gave us to receive Christ, and to witness him to dwell in us; and through it the new covenant we came to enter into, to be made heirs of life and salvation.

And in all things we found the light which we were enlightened withal, (which is Christ,) to be alone and only sufficient to bring to life and eternal salvation; and that all who did own the light in them which Christ hath enlightened every man withal, they needed no man to teach them, but the Lord was their teacher, by his light in their own consciences, and they received the holy anointing.

And so we ceased from the teachings of all men, and their words, and their worships, and their temples, and all their baptisms and churches; and we ceased from our own words, and professions, and practices in religion, in times before zealously performed by us, through diverse forms, and we became fools for Christ’s sake, that we might become truly wise. And by this light of Christ in us were we led out of all false ways, and false preachings, and from false ministers, and we met together often, and waited upon the Lord in pure silence from our own words, and all men’s words, and hearkened to the voice of the Lord, and felt his word in our hearts, to burn up and beat down all that was contrary to God; and we obeyed the light of Christ in us, and followed the motions of the Lord’s pure Spirit, and took up the cross to all earthly glories, crowns, and ways: and denied ourselves, our relations, and all that stood in the way betwixt us and the Lord; and we chose to suffer with and for the name of Christ, rather than enjoy all the pleasures upon earth, or all our former zealous professions and practices in religion without the power and Spirit of God, which the world yet lives in. And while waiting upon the Lord in silence, as often we did for many hours together, with our minds and hearts toward him, being staid in the light of Christ within us, from all thoughts, fleshly motions, and desires, in our diligent waiting and fear of his name, and hearkening to his word, we received often the pouring down of the Spirit upon us, and the gift of God’s holy eternal Spirit as in the days of old, and our hearts were made glad, and our tongues loosed, and our mouths opened, and we spake with new tongues, as the Lord gave us utterance, and as his Spirit led us, which was poured down upon us, on sons and daughters. And to us hereby were the deep things of God revealed, and things unutterable were known and made manifest; and the glory of the Father was revealed, and then began we to sing praises to the Lord God Almighty, and to the Lamb forever, who had redeemed us to God, and brought us out of the captivity and bondage of the world, and put an end to sin and death; and all this was by and through, and in the light of Christ within us. And much more might be declared hereof, that which could not be believed if it were spoken, of the several and particular operations and manifestations of the everlasting Spirit that was given us, and revealed in us.

But this is the sum: life and immortality were brought to light, power from on high and wisdom were made manifest, and the day everlasting appeared unto us, and the joyful sun of righteousness did arise and shine forth unto us and in us; and the holy anointing, the everlasting Comforter, we received; and the babe of glory was born, and the heir of the promise brought forth to reign over the earth, and over hell and death, whereby we entered into everlasting union, and fellowship, and covenant with the Lord God, whose mercies are sure and infinite, and his promise never fails. We were raised from death to life, and changed from Satan’s power to God, and gathered from all the dumb shepherds, and off all the barren mountains, into the fold of eternal peace and rest, and mighty and wonderful things hath the Lord wrought for us, and by us, by his own outstretched arm.

And thus we became followers of the Lamb whithersoever he goes; and he hath called us to make war in righteousness for his name’s sake against hell and death, and all the powers of darkness, and against the beast and false prophet, which have deceived the nations. And we are of the royal seed elect, chosen and faithful, and we war in truth and just judgment; not with weapons that are carnal, but by the sword that goes out of his mouth, which shall slay the wicked, and cut them to pieces. And after this manner was our birth or bringing forth, and thus hath the Lord chosen us and made us an army dreadful and terrible, before whom the wicked do fear and tremble; and our standard is truth, justice, righteousness, and equity; and all that come unto us, must cleave thereunto, and fight under that banner without fear, and without doubting, and they shall never be ashamed nor put to flight, neither shall they ever be conquered by hell or death, or by the powers of darkness; but the Lord shall be their armour, weapon, and defence for evermore. And they that follow the Lamb shall overcome, and get the victory over the beast, and over the dragon, and over the gates of hell; for the Lord is with us, and who shall be able to make us afraid?

That’s the end of the excerpt.  After I read it I just… it made me tremble, and it’s sackcloth and ashes for me till in our own generation we come to the reality of this Gospel—a Gospel not in word, but in power, a Gospel by which life and immortality are not just words on the pages of my Bible; life and immortality are brought to light and shine forth in power and total victory over Hell and death and all the powers of darkness… and our whole world quakes as a result of it.  Too far out?  But the harbinger has already arrived… some 350 years ago!

Those wishing to read the Edward Burrough’s full epistle may find it at: http://www.strecorsoc.org/docs/burrough2.html  Beware of other things on this site: there are many writings there which show how painfully far many modern-day Quakers have strayed from the truth by following what they called the light in their hearts, all the while utterly losing sight of the True Light Himself.

Edward Burrough’s epistle is also available at:  http://www.hallvworthington.com/Burrough/Burrough%20Mystery.html.  There is also a short biography of him on this site.

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Behold A Throne

Posted on May 17, 2013 by Allan Halton

The Bible record shows us that the apostles and prophets of old went through some very hard things.  Apostasy, persecution, affliction…

But there was something that held them, that kept them, through it all.  In the midst of it all they saw an eternal Throne.

Isaiah saw a vision of this throne in the year that king Uzziah died.  Uzziah was one of the longest reigning kings, and though he had made mistakes, was greatly loved because of the peace and security the people enjoyed under his shadow.  His reign was a time of great prosperity.  Suddenly this great and benevolent king died.  I’m sure many hearts were anxious.  Would the peace and prosperity die with him?

But what does Isaiah the prophet see?

In the year that king Uzziah died I saw also the LORD sitting upon a throne high and lifted up, and His train filled the temple (Isa. 6:1).

Perhaps it is here that Isaiah was first introduced to a throne, and a king and a kingdom, that would never pass away.  For a little later we find him prophesying:

Of the increase of His government and peace there shall be no end upon the throne of David, and upon His kingdom, to order it and to establish it with judgment and with justice from henceforth and forever (Isa. 9:7).

Jeremiah saw this same throne a century and a half later when the people of God were about to be deported to Babylon for their idolatry.

But the LORD is the true God, He is the living God, and an everlasting king… (Jer. 10:10).

This, I am sure, is what kept Jeremiah when Nebuchadnezzar deposed their king and carried the people captive to Babylon.  He knew there was an eternal throne with an everlasting king sitting upon it.

Ezekiel the priest was among those captives.  In Babylon by the river Chebar he saw this same throne.  He saw in vision the cherubim bearing a throne, “and upon the likeness of the throne was the likeness as the appearance of a Man above upon it” (Ezek. 1:26).

And so even in their captivity there is still One upon the throne.  And He assures Ezekiel that His purposes have not come to an end.  Greater things are ahead.

The apostle John saw this throne.  He had just been exiled to the barren isle of Patmos off the coast of present-day Turkey.  John was there because his testimony had been galling to the authorities of the day.  At the same time, many of the churches in which he has ministered were in a state of complacency; others had been overcome with false teaching.  His whole life’s work, it seems, had been largely in vain.  What a recipe for discouragement.

But John sees a vision while on Patmos.  It centres around a throne, and One who sits upon it.

And immediately I was in the spirit: and, behold, a throne was set in heaven, and [one] sat on the throne (Rev. 4:2).

We too must behold this throne.  In fact John calls his vision a prophecy.  It was prophetic of our day.  We too are living in a time of great apostasy, of spiritual famine and drought.  It has become very difficult for the sincere of heart to endure.  Many have fallen away.  But God has provision for those who love him to endure.  We must with the eye of the Spirit behold a Throne.

The apostle Paul saw this throne.  In a letter to his “son in the faith” Timothy we discover that Satan and evil men had already done serious damage to the work of the Spirit that Paul has given his life to.   He warns of those who have “turned aside unto vain jangling” (1 Tim. 1:6), and that “in the latter time some shall depart from the faith” (1 Tim: 4:1).  And so he urges Timothy to stand guard over the doctrine being taught in the church he is involved with (1 Tim. 1:3).  He urges him to “war a good warfare” (1 Tim. 1:18), and to “keep that which is committed to thy trust” (1 Tim. 6:20).

And how can you do this, son Timothy?  There is one thing filling Paul’s mind in what he is saying to Timothy.  We find it at the beginning of his letter, and at the end.

Now unto the King eternal, immortal, invisible, the only wise God, [be] honour and glory forever and ever. Amen. (1 Tim. 1:17).

…Which in His times He shall shew, who is the blessed and only potentate (the only power), the King of kings and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting.  Amen (1 Tim. 6:15,16).

In other words, yes, there will come a time when this Throne and the One upon it will be openly manifested.  But even now, though He may be invisible at this time, those with the eye of the Spirit can behold His throne and live under His rule.  And no other.

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The Pathway Of The Wind

Posted on April 16, 2013 by Allan Halton

Solomon said, “As thou knowest not the pathway of the wind, nor how the bones do grow in the womb of her that is with child, even so thou knowest not the works of God who maketh all” (Eccles. 11.5).

It has taken me several years to understand this verse, which it seems Jesus had in mind in a reply to a certain Pharisee, Nicodemus by name, who had come to Him by night to acknowledge what his colleagues refused to acknowledge.

Rabbi, we know that Thou art a teacher come from God, for no man can do these miracles that Thou doest, except God be with him (Jn. 3.2).

I believe that in these words of Nicodemus we are touching more of a plea than a statement.  I believe they are the words of a man who wanted God, but in spite of all his credentials and the religious things he was involved in, felt painfully distanced from Him.  Jesus knew his heart, and this is the response He gave him.

Verily, verily, I say unto thee, Except a man be born again he cannot see the kingdom of God.

Well, yes, Nicodemus was painfully aware there was something he wasn’t seeing.  But now this on top of it all?  How could a man be born again when he was old?  Could he enter the second time into his mother’s womb and be born?

Jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.   That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
Marvel not that I said unto thee, Ye must be born again.

Just quickly, notice the use of thee and ye here.  “Marvel not that I said unto thee (singular), ye (plural) must be born again.  You must all be born again, Jesus was saying.  Even though this one individual He was speaking to was a learned Pharisee and a teacher of Israel, he was no different from all men born of Adam’s race.  Just like everyone else, he needed to be born again in order to enter the kingdom of God.

And then Jesus continues—and I wonder if I don’t see Him and Nicodemus somewhere out on a rooftop in the cool of the evening, and they can hear the wind blowing in the trees nearby—and I think also that we hear the echo of Solomon’s words in what He says:

The wind bloweth where it listeth (desireth), and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.

Remember that in both Hebrew and Greek the word for wind and spirit is the same word.  Solomon the wise man said it wasn’t possible to know the pathway of the wind, or how the bones do grow in the womb of her that is with child.  But a wiser than Solomon was now saying to Nicodemus that there is in fact one way to come to know the pathway the Wind walks on.  That is to become like this child in the womb, and be born of the Wind.

There is pathway, and a life, a realm, a wisdom, that cannot be known by the natural man.  But those born of the Spirit can indeed know and walk in this realm and this Pathway.

As thou knowest not the pathway of the wind, nor how the bones do grow in the womb of her that is with child, even so thou knowest not the works of God who maketh all.

As I said, it has taken me several years to understand this verse.  It’s the part about the works of God that has evaded me.  But just like the pathway of the wind, and the mysterious inner workings of life in the womb, even so the realm of the works of God simply cannot be known by man.

Paul said the same thing:

But the natural man (the soulical man) receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, for they are spiritually discerned (1 Cor. 2.14).

It takes the new creation man, a spiritual man, to know these things, these things of God, and to walk in them.  These are the works that Paul says God has prepared beforehand for the new creation man to know, and walk in.

For by grace ye are saved through faith, and that (salvation) not of yourselves: it is the gift of God:
Not of works, lest any man should boast.
For we are His workmanship created in Christ Jesus unto good works, which God hath before ordained (before prepared) that we should walk in them (Eph. 2.8-10).

Works—the Bible distinguishes between dead works, and good works.  These good works Paul speaks of are simply the things we are about in our daily lives, the things we do, the spontaneous outflow of our walk with God, our love relationship with God.  They are living works—the works of a new creation Man, works God has prepared beforehand for us that we should walk in them.  We are just walking in sync with God Himself as a great eternal purpose unfolds.  Our works are works of rest, you might say.

The thing is… the beautiful, the liberating, thing is… this new creation man is under no other obligation.  He or she need not get under any other yoke whether in thought or deed.

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