Category Archives: The Church

The Open Heaven In Bethel

Please give yourself more than the usual time to read this one; it’s much longer than a blog post is expected to be. My apologies, I got carried away. Thank you.

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I’ll state right up front that this message has nothing whatever to do with any church that lays claim to the name Bethel, unless, perhaps, it is to help toward the true understanding of that wonderful word.

I recently heard the leader of a certain church proclaim that the reason there is in his church an open heaven—I assume he meant the revelation he preaches—is because he is “a man under authority.” I knew what he had in mind—an organization he is involved in. This organization is headed up by a man who titles himself a bishop and an apostle, under whose authority this leader and others elsewhere have placed themselves.

Will we never learn? Considering that much of this leader’s teaching is with spiritual perception it is a grief of heart to hear him misconstrue why that is so. It is false teaching that for the full and unhindered release of all that God has for us so we can grow to full stature, we must be under a “covering” apostle or “covering” bishop or some other authority figure in a hierarchy. The one-man bishop system has been around for a long time in one form or another; more in vogue these days is a hierarchy with the apostle at the top and the pastor/teacher at the bottom. Beloved of the Lord, no. This teaching is more likely to hinder spiritual growth than foster it, and definitely does not provide the means for an open heaven.

At least not according to the Scriptures, if we dare go by the Scriptures.

Jesus in conversation with Nathanael told him He had seen him under a fig tree even before Philip invited him to “Come and see” for himself this Man they had just met. That astonished Nathanael; someone with that kind of eyesight had to be the Son of God, the King of Israel, and he believed on the spot. But marvel that it was, Jesus knew Nathanael had no idea what was yet in store for him and the other disciples. “Thou [thou is singular] shalt see greater things than these,” He told him.

And he saith unto him, Verily, verily, I say unto you [you is plural, speaking not just of Nathanael now but of all the disciples] Hereafter ye [plural] shall see heaven open, and the angels of God ascending and descending upon the Son of man (Jn. 1:51).

What a profound passage of Scripture. Jesus was saying that He Himself is the fulfillment of the ladder Jacob saw extending up into heaven from where he lay sleeping on the ground with a rock for his pillow. Jacob saw the angels of God ascending and descending upon the ladder (the stairway, as some suggest) and—hold your breath—the LORD Himself standing at the top of it, and speaking to him. What a powerful vision this was to Jacob, what an eye opener: note the four beholds in the passage. “Behold, a ladder… behold, the angels of God… behold, the LORD…” who spoke to Him and said, “Behold, I am with you…” We won’t just now go into all He said; our focus is on what Jacob said when he woke up:

And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place, and I knew it not. And he was afraid and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven (Gen. 28:16,17).

With these words Jacob took the rock he had used for his bolster and set it up as a pillar and poured oil upon it, and, while he called the name of the place Bethel—house of God—it was the anointed stone itself that he said “shall be God’s house” (Gen. 28:2).

And so in the fullness of time we find the Rock of ages proclaiming that He the Son of man is Himself the true Bethel, He Himself the House of God, and the Gate of heaven. That is the real eye opener, isn’t it.

In my reading a while back I came across a statement concerning Christ, that as the mediator between God and man He is “the ladder of Jacob’s vision conjoining sundered heaven and earth” (E.K. Simpson quoted by F.F. Bruce in The Epistle to the Hebrews). Sundered means broken apart, violently separated. Conjoined means joined together for a mutual purpose. This lines up with what one of the commentators I read pointed out, that Nathanael, after Jesus had told him He had seen him under the fig tree, declared Him to be the Son of God, with Jesus in response calling Himself the Son of man (Robertson’s Word Pictures in the New Testament). For He, the Christ, is at once both Son of God and Son of man.

It is in the Christ, then, that a sundered earth and Heaven—the grievous consequence ages long of Adam’s sin—are again one, and because of the conjoining, those in Christ have an open heaven, and they have it simply because they are in Him, not because they are properly submitted in some man-made authority structure. Each and every member of the body of Christ has the privilege of an open heaven simply because they are in Christ, and share His own open heaven. Heaven is open in Christ.

There are several references in the Bible to heaven being opened, but this that Jesus told His disciples they were to anticipate is unique among them, in that it speaks of heaven opened not to an individual but to a community of people, disciples great and small. “Ye shall see heaven open…” Linked to this is the occasion when Jesus was baptized by John in Jordan. At that time “the heaven was opened, and the Holy Spirit descended in a bodily shape as a dove upon Him, and a voice came from heaven, which said, Thou art my beloved son; In thee I am well pleased” (Lk. 3:22). It was the anointing of the Spirit that would empower Him as the Christ, the Anointed One, and in due time enable Him to impart His own anointing and open heaven to His disciples. For in due time—after His own Calvary baptism—He would begin His ministry of baptizing in the Holy Spirit.

It is by the Spirit baptism that believers are baptized into Christ; it is thus that they become part of Bethel; it is thus that Bethel becomes the habitation not only of God, but of His beloved family, all of whom are made partakers of the anointing and open heaven of His beloved Son. That open heaven is theirs individually, but Bethel is both an individual and a corporate reality, and the “expanse” of the open heaven in the corporate reality is far, far greater than in the individual. (Oh that we give ourselves to functioning thus!)

Just what is an open heaven?

So then, yes, Christ is the gate of Heaven, and in Him that gate is open. In vain do men strive to enter Heaven any other way. Jacob said, the gate of heaven, not a gate of heaven. Heaven is closed to all outside Christ. But Jesus was not talking about the great hereafter when He said, “Hereafter ye shall see heaven open…” In fact Young’s Literal Translation has, “Henceforth ye shall see…” So Jesus was talking about the open heaven, the access and the “seeing” that was His own present reality, and which would become the heritage of all those baptized into Him after He had accomplished the Cross. In fact many translators opt for opened here: “ye shall see heaven opened.” It’s the Greek perfect tense, which more accurately would be standing open. Not just a one-time experience, but a continual state, the result of something that had happened in the past.

“…Ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man.” Now, what is this all about—the angels of God ascending and descending upon the Son of man? I don’t know what this is all about, and if you have more light on it please share with me. But the role of angels in Scripture is always relative to God’s purposes in man. Is that then what we are seeing here? Angels portraying God’s purposes in man? Further to that, the word angel both in the Old Testament and the New means messenger, and can refer not only to heavenly beings but to humans. Perhaps that also is the sense here. Putting both of those ideas together, the angels ascending and descending upon the Son of man reveals that those once shut out now have in Christ unhindered access to the heavenlies of God, and are carrying out His bidding.

More specifically, more wondrously, this access is to God Himself. The Father. It is an open heaven that Paul has in mind when he writes to the saints in Ephesus and elsewhere that “through Him we both [Jew and Gentile] have access by one Spirit unto the Father” (Eph. 2:18). And again, “…Christ Jesus our Lord, in whom we have boldness and access in confidence through our faith in Him” (Eph. 3:11,12 ASV). That is Paul’s way of speaking of an open heaven. It means an ever-open door of access to the Father unto whom we may come with boldness and access in confidence, not because we are the bold personality type, but simply because of our faith in Christ. More on this in a bit.

And so, access to the Father. That’s what an open heaven means. Just as the Son had an open heaven and knew that the Father heard Him always, those in Him enjoy that same open heaven, the assurance of audience with Him unto whom they pray. Does the word audience sound too formal? Let’s call it the fellowship of prayer—the assurance that the Father always hears their voice, and they hear His voice.

And see His face. Just as the Son saw always the face of His Father, even so those in Him have that same open heaven; they too see Father’s face, enjoy His favour, and open-armed welcome into His very Presence. That is the significance of seeing His face. This we gather from the story of how King David allowed Absalom to return from exile but forbade him to see his face. That is, he was still not in favour with the king; he was shut out from the king’s court and presence (2 Sam. 14:24). Absalom managed to get himself reinstated, but what was he after? I don’t think it was loving fellowship with his father the king. Seeing a king’s face, being in his court and presence, means position, authority, power, prestige, all of which are deadly dangerous when they become ends in themselves. Yet this is what Absalom was after, this is what motivated him—His own glory—and he would stop at nothing to get it.

Let’s read of those whose motive is right—the glory of God. Unto these the King can safely grant His own authority and power in whatever He bids them do:

…And His servants [bondslaves] shall serve Him. And they shall see His face (Rev. 22:3,4).

That is an open heaven—seeing the face of God. The word serve here is always used of priestly service. Not only are they bondslaves “bought with a Price,” who therefore have no right to themselves anymore, they are priests who have access to the very throne of God. They are “on the in with” God, they are privileged to see His face, being those of His “inner circle” round about the throne by His loving invitation and enabling grace. They have precious fellowship with one another, these priests, but they are not focused on one another. Like the cherubim of glory who, while facing one another their faces are “toward the mercy seat” (Ex. 25:20), even so the fellowship these share with one another is fellowship with God in the pursuit of a mutual purpose, the glory of God in Christ.

God’s “inner circle,” then, those who see His face, are priests. But we must forsake what springs to mind when we encounter the word priest, which has long since been redefined and bears no resemblance to the full biblical revelation. May I suggest the following definition to your thinking? A priest is one who walks in love—love for God and for others—and has lost sight of himself or herself in the process. Such a one cherishes on behalf of others a blessed a relationship with God, a holiness by reason of which they see His face.

To put that another way, the pure in heart…

…For they shall see God

When we read these words, then, are we thinking the way our Lord was thinking when He said this?

Let’s make sure we understand first that there is a seeing of God in the day of His appearing that is the ultimate reward of a faithful walk of holiness, while at the same time there is a seeing of Him that is our present privilege and provision. I must say that the dividing line between the two is not all that clear to me. Has not God always delighted in those whose faith and love pursues Him into what others say is only for tomorrow?

Pursue peace with all people, and holiness, without which no one will see the Lord (Heb. 12:14 NKJV).

Is that for tomorrow? Or for today? Or both.

And what is holiness?

And the Lord make you to increase and abound in love one toward another, and toward all, even as we do toward you,
To the intent He may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints (1 Thes. 3:12,13).

Again, to walk in love is the purest holiness—complete separation from all else, including oneself. That is the essence of the priesthood of God.

This we pursue, then, aware that even as we pursue this there is a seeing of God that is the present portion of those in Christ—in Bethel, the house of God. There is an open heaven in Bethel for those dwelling in Bethel, which is “a spiritual house, an holy priesthood” (1 Pt. 2.5). (Underscore those words: the whole house is a holy priesthood, not just a select few in it.) It is this of which we read as the prophet David opens to us the desire of his heart:

One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in His temple (Ps. 27:4).

“All the days of my life… to behold the beauty of the LORD… to enquire…” That is an open heaven. (I wonder to what extent that has dawned upon us—that the beauty of the Lord is revealed and beheld in His house.)

Seeing God, then, is our portion even now, and I’m convinced that this is the blessedness Christ spoke of in this beatitude:

Blessed are the pure in heart, for they shall see God (Mt. 5:8).

How then is the heart to be made pure? And how is that inner eye and ear of the soul—the conscience—to bear witness to this purity? It certainly bears witness to the sin-defiled heart; the guilty conscience cannot draw nigh God, cannot look upon God. But God has made provision to purify the heart; in fact in Christ has done so. Christ by His sacrifice has put away all sin, all guilt, has purged by His blood the defiled heart of man, something the blood of bulls and goats could never do. In the Old Covenant God had instructed Moses to sanctify Aaron and his sons by elaborate ablutions and offerings so that they could draw near Him, a holy priesthood involved in the holy things of God. If we could distil all that, all that ritual of the law, all that God instructed Moses to do in Leviticus Chapter 8, we would have what was fulfilled by Christ on Calvary and in His resurrection and ascension, and the sending of the Spirit. This is why Peter said that in giving the Gentiles the Holy Spirit, God accomplished what the Law in fact could never do, “purifying their hearts by faith” (Acts 15:8,9). That’s the way Peter put it, and I love this passage. “And God, which knoweth the hearts [literally and beautifully, the heart-knowing God] bare them witness…giving them the Holy Spirit… purifying their hearts by faith.” By faith, not by the ritual of the law. It works! Many a happy believer from that day to this has proven it to be so, the conscience bearing witness to this because of the enlightening of the Holy Spirit that it now enjoys, releasing the troubled soul from its burden of guilt. For, what Christ accomplished on the Cross—the offering for sin that purifies the heart—is in the Spirit, and so becomes the blessedness of those who receive the gift of the Spirit and draw nigh (let us learn to think as priests whenever we see those words draw nigh) “with a true heart in full assurance of faith,” as the writer of Hebrews testifies along with Peter:

Let us draw nigh with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water (Heb. 10:22).

The King James Version doesn’t bring out the Greek tense very clearly here; it is the Greek perfect tense again, and would be better translated, “having had and continuing to have…” The thought is clear in the New English Translation (NET). “…Let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.” We are not drawing near in order to have our heart sprinkled from an evil conscience but because it has already been sprinkled; without the heart blood-sprinkled and cleansed it is impossible to draw nigh to God.

Who shall ascend into the hill of the LORD? or who shall stand in His holy place? He that hath clean hands and a pure heart… (Ps. 24:3,4).

That is saying the same thing the writer of Hebrews is saying. We draw near “with a true heart,” not in order to get a true heart. Are you asking, then, along with me, when did this happen? If I am invited to draw near with a true heart in full assurance of faith because my heart has been sprinkled from an evil conscience and my body washed with pure water, when did this happen? May light flood our hearts and faith receive it. The blood of sprinkling was poured out at Calvary, and was preserved, reserved, in the Spirit, and became effectual—let there be full assurance of faith concerning this—the moment I received the Spirit in whom that blood of sprinkling is forever efficacious. (“Our bodies washed with pure water” is, in my view, speaking of baptism. No, not water baptism; by “pure water” he has to be speaking of the Spirit of God.)

With this provision of grace, then, those who are now a heavenly priesthood enter with boldness the Holy of holies. We lift up our eyes to the face of God. We enjoy an open heaven, and fellowship with Him in a mutual purpose.

…I am thinking in closing, and perhaps you are thinking along with me, of the “charge” Paul gave Timothy for the church at Ephesus:

And the end of the charge is love out of a pure heart, and of a good conscience, and of faith unfeigned… (1 Tim. 1:5 Young’s Literal Translation).

The perfect provision of God for those whom He calls to draw nigh Him and know His opened heaven in Bethel.

This is not to say that our open heaven will not at times be contested, although hopefully not neglected on our part. When being resisted we must resist the resistance, “steadfast in the faith,” we must war the good warfare of contending faith. To keep from neglect we must do our regular, our daily, spiritual maintenance lest our open heaven become clouded, dimmed; we must have absolutely nothing to do with anything the sensitive conscience detects as defiling; we must guard against temptation; if we have sinned we must go swiftly to our ready Advocate (1 Jn. 2;1,2).

Let nothing rob us, then, of our enjoyment of the open heaven—for the Lord’s own sake, and for others around us in deep need. An open heaven means open access to the throne of grace. Let us therefore come boldly unto that throne, that we may obtain mercy and find grace to help in time of need. As priests in a heavenly priesthood, this is our privilege. And our responsibility. Each of us being members of God’s heavenly priesthood in Bethel, in Christ, may boldly, confidently, ascend to Him who sits upon the throne for His provision on behalf of others in need, and descend again to minister to them that provision, all the riches of His glory and grace in Christ Jesus.

The Oracle Of Judgment

As one of the oxen of God—a teacher of the word, I mean—it is my lot to tread out the grain. I go round and round the word-of-God threshing floor, round and round, patiently plodding along, treading out the grain—work that I find fitting to my nature and so even enjoy, though I’m guarded as to who I admit that to; some are pained at the very thought; they are relieved they are not harnessed to such menial work.

But it’s in me to do this, at the same time often feeling… Lord, is my labour in vain? It seems to fall, oh so short of the word of God that is needed in this desperate hour.

I was praying along this line a few days ago when I became aware of a gentle correction from my Lord—that the word of teaching is the portion He has given me as part of a greater work. The ox that treads out the corn isn’t seeing the finished product; that is yet to come. And will certainly come. The very reason for which the ox must do his part.

And so let me do that; let me do my teaching part, small though it be. Hopefully it will prepare the hearts of the saints for the greater word of God that I know is surely, most surely building pressure, and cannot help but soon burst forth.

Let me tell you, then, of an experience I had recently. I was happily treading out the grain. I was reading an old book a friend gave me called Word Meanings in the New Testament (Volume 3, Romans) by Ralph Earle. He made a comment regarding the word oracles in Romans 3:2, stating that this word in its plural form means “the words or utterances of God.” Earle enlarged on that, adding something about the word in its singular form:

Logion [the singular] literally means “a little word” or “a brief utterance.” By Greek writers it was used of divine oracles, since they were usually brief. In the Septuagint it was used for the breastplate of the high priest, which he must wear when seeking to find out God’s will. It is always related to the idea of God speaking.

Isn’t that fascinating?

Well… let me tread it out; hopefully then you’ll share my excitement.

We first read of the breastplate of the high priest back in Exodus Chapter 28, where it is called in most of our English translations “the breastplate of judgment.” The words come from two Hebrew words which transliterated into English are khoshen, breastplate. And mishpat, judgment.

Strong’s Concordance has this to say about khoshen.

From an unused root probably meaning to contain or sparkle; perhaps a pocket (as holding the Urim and Thummim), or rich (as containing gems), used only of the gorget of the high priest.

The word mishpat, means “right, decision of right,” according to Old Testament commentators Keil and Delitzsch. Or again from Strong’s:

Properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree… abstractly justice, including a particular right, or privilege…

It seems to me that the Septuagint translators (who translated the Hebrew scriptures into Greek around 200 BC) ought to have translated the Hebrew words khoshen and mishpat with whatever the Greek is for “pocket of judgment” or “gems of judgment,” or something like that. Why then, did they choose λογειο͂ν τῶν κρίσεωον (logeiōn tōn kriseōon) that is, oracle of judgment? There is no semantic reason why they should have translated the Hebrew khoshen with the Greek logeiōn.

Let’s see now why it’s likely that they did so.

The breastplate was a kind of purse or pouch the high priest wore upon his breast over the ephod. It wasn’t really a plate; it was intricately woven of the same fine linen material as the ephod, and folded double to form the pouch about nine inches square. The ephod itself was a garment the priests wore; it was a kind of servant’s apron uniquely proclaiming and qualifying them as servants in the priestly service of God. (This calls to mind the servant’s apron of humility Peter spoke of, 1 Pt. 5:5.) Into the breastplate the Urim and Thummim were placed. These are Hebrew plural words meaning lights and perfections. We are never told just what they were, but possessing the Urim and Thummim meant the certainty of the priest receiving a clear and specific and authoritative word from God—an oracle. And that is no doubt why the Septuagint translators chose for the breastplate the word logeiōn (which is built upon the Greek logos—word).

They are meaningful and beautiful words, then. The oracle of judgment.

Now, the oracle of Urim and Thummim was not primarily for the priest himself; he received the word on behalf of the people of God. Scripture carefully details this point; this was the purpose of the breastplate of judgment. It was for the priest on behalf of the people relative to the purposes of God. In fact, the breastplate was secured to the ephod, the priestly apron, with blue lace at its bottom edge, and gold chains from its top to two shoulder pieces that it “be not loosed from the ephod” (Ex. 28:28), demonstrating that it was not to be used for any other purpose.

The shoulder pieces were made of two onyx stones inscribed, six on each stone, with the names of the twelve tribes of Israel. The breastplate also had on it the names of the twelve tribes inscribed on gemstones.

And Aaron shall bear their names before the LORD upon his two shoulders for a memorial (Ex. 28:12).

And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place, for a memorial before the LORD continually (Ex. 28:29).

And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually (Ex. 28:30).

And so the high priest with the names of the twelve tribes of Israel on his heart (the place of love) and on his shoulders (the place of strength) carried the judgment, the cause, of the people of God before the Lord. And was therefore assured of a clear, authoritative oracle from God. That is the very beautiful picture—and it is but a picture; this is all a highly symbolic portrayal of a powerful spiritual reality.

The reality is this (and let us meditate on those words in Exodus with this reality in mind):

We have such an high priest, who is set on the right hand of the majesty in the heavens… (Heb. 8:1).

For Christ is not entered into the holy places made with hands, which are figures of the true; but into heaven itself, there to appear in the presence of God for us… (Heb. 9:24).

The Urim and Thummim are His.

In view of this, it’s very enlightening that the initial revelation of the preparation of the priests states that it was Aaron the high priest who was to wear the ephod and the breastplate of judgment with its Urim and Thummim. “…They shall be upon Aaron’s heart when he goeth in before the LORD.” It doesn’t appear that Aaron’s sons were fitted with ephods and breastplates of their own (Ex. 28:40, see also Lev. 8:6-14 ff), although later in the scriptural record we read of priests who wore ephods. Aaron’s sons, then, were priests only inasmuch as they were participants in Aaron’s priesthood.

The significance of this for you and me is that it is our great High priest the Lord Jesus Christ who in the throne of God wears the ephod and has on His heart the breastplate in which are the names of the people of God. It is He who has the Urim and Thummim. He is not just a king on the throne of God, He is also a priest upon that throne: He is deeply indentified with those for whom He is making continual intercession before the throne. He bears our names in His heart and upon our shoulders—I will say further, upon His hands—having made our cause His own.

And His fellow priests are vital participants in His priesthood. Yes, it is He, the Holy One, who has the Urim and Thummim, the authoritative, pure, clear word of God in power for every need of this hour. It is He, the great high priest over the house of God, who has the word of grace needed to fulfill the cause of the people of God, and He will not fail to release that word, to reveal it, to the glory of God. But just as Aaron’s sons were sanctified to be participants in his priesthood, so too we who are sanctified by the Holy Spirit, being thereby made one with our great High Priest in the heavens, are participants in His priesthood. He shares with us that same priestly burden, and provision, for the people of God (Heb. 3:1, 10:19-22).

And so, dear saints of the Lord, partakers of His heavenly calling, let us be encouraged in this hour. Let us do as we are bidden; let us continue to draw near, draw near, draw near, with a true heart in full assurance of faith, that He might commune with us the same Urim and Thummim that are upon His own heart. God has this for His beloved people in this hour. Those who draw nigh Him on behalf of others are assured of the very oracle of God shining forth in this dark and desperate hour. That—the hour that is upon us—is particularly what is on my heart. No doubt we have known this precious oracle of judgment in countless ways, yet I tell you brothers and sisters, my friends, dear saints of the Lord, there is a word-in-waiting in God, hidden in the breastplate of our beloved high priest, and though it has tarried long, it shall not fail to come forth in this desperate hour, shall not fail to burst forth with explosive power and meet the cry of our heart exceeding abundantly above all we can ask or think.

I Long For Beauty

This will be a bit of a confession. I recently listened to a renowned opera singer performing what I think must be one of the most beautiful pieces of music ever written. It was beauty so exquisite that I was in tears.

This is not the first time I’ve had this experience—the beautiful music, and the tears. Apparently it’s a weakness I have. The tears, I mean. They well up out of my soul when I hear beautiful music.

I took violin lessons as a boy and—another confession—was never very good at it. But I loved the music, and always wished I could play the violin the way I knew it could be played. Those who have listened to great violin music played by a master know what I mean. Johann Sebastian Bach’s Chaconne from Partita No.2 in D Minor played by master violinist Jascha Heifetz, for example. Some consider the Chaconne Heifetz’ signature piece. “We call Bach the Bible,” Heifetz once said, adding, “As many years as I’ve played Bach I don’t think I know him. I’m discovering, and rediscovering, new things.”

(I don’t know if Heifetz said that because the Bible is like that—a book in which one continually discovers and rediscovers new things, the result of which is that after many years one finds oneself saying, “I am so glad I know Him,” but then after reading something else, or even that same passage another time, “I don’t think I know Him.”)

Bach, we are told, wrote his music to glorify God. You know that by listening to his Toccata and Fugue in D Minor played on a magnificent organ. There is a majesty, a grandeur, about this piece; I listen, and the chords start reverberating in my heart, and fill my heart with the fear of God. I cannot listened to this without being overcome with worship.

When this most recent experience was over and I was drying my eyes—it was Andrew Lloyd Webber’s Pie Jesu sung (sorry, it is far more than singing, but I can’t think of a better word) by Sissel Kyrkjebo—I realized something about myself that I don’t think I’ve always been able to articulate. Yes, I have always loved beautiful music. But this time I became aware that what’s in my heart is more than that. It’s more akin to an ache, a deep ache for beauty, that apparently over the years has grown in my heart because of all the ugliness in this world. There is a lot of ugliness in the family of man, the result of the grievous disconnect between man and his Creator because of the entrance of sin into the world.

Yet how is it? Fallen man is capable of beauty. I could name the names of many of the great ones in art, music and literature. Where did this beauty come from? It comes from God. All beauty comes from God. Even though man is in a fallen state, vestiges of the original beauty that God bestowed upon Adam are still there.

We see it in the arts. Much beauty. It is seldom returned to Him, that is, given back to Him, although there are some who have returned His beauty to Him, giving Him glory for it. I am thankful that Bach wrote his music to glorify God.

But all too often, man makes himself famous for that beauty or talent instead of God. He keeps it for himself. He uses the beauty God has given him to glorify himself instead of God.

We know where this comes from as well. We gather from our Bible that a being called Lucifer had originally been created in unmatchable beauty. God’s whole purpose in creating him so beautiful was to the intent that he return glory to God for his beauty, and thus bring praise and glory to God. But the time came when Lucifer the light bearer (for so is the meaning of his name) decided to keep that glory for himself. He wanted to be praised himself.

Thus into our universe entered… ugliness.

The beauty of the Lord

The prophet Isaiah acknowledged that there is beauty in man, but added that it is like the flower of the grass—here today and gone the next. We hear words like “the immortal Shakespeare.” Yes, much of what Shakespeare wrote is beautiful, and has endured long. But it’s the flower of the grass. It’s the flower of the grass, which, though beautiful, is but for a moment. There is coming a day when Shakespeare will no more be remembered.

I have come to realize something about this desire in my heart for beauty. This is not something that just grew of its own accord. This came from God. Will He not, then, satisfy this desire? Yes He will, and beyond my greatest expectations. In this ugly world of ours I am going to see beauty (I already see glimpses of it) beyond anything I am yet capable of comprehending—the beauty of the Lord. The psalmist David prophesied of this when he wrote of his one desire—to dwell in the house of the Lord all his days so he could behold the beauty of the Lord.

Think of that, beloved. Where did David anticipate seeing the beauty of the Lord?

One thing have I desired of the LORD: that will I seek after:
That I may dwell in the house of the LORD all the days of my life [that is, forever];
To behold the beauty of the LORD,
And to enquire in His temple (Ps. 27.4).

The beauty of the LORD… in His temple? And so, what am I pursuing in my earthly life—or even in my Christian walk? Anything less?

Let it all go the way of the grass.

For, our Bible tells us of Zion—that is, the new creation Zion—which is “the perfection of beauty,” and “the joy of the whole earth.”

Out of Zion the perfection of beauty God hath shined… (Ps. 50:2).

Beautiful for situation, the joy of the whole earth is Mount Zion on the sides of the north, the city of the great king (Ps. 48: 2).

Who hath shined out of Zion?

The joy of the whole earth?

Beloved, I do not hear in this hour all the earth shouting for joy because of the beauty of the church, the city of God, the bride of Christ. In fact,

All that pass by clap their hands at thee [in mocking scorn]; they hiss and wag their head at the daughter of Jerusalem, saying,
Is this the city that men have called the perfection of beauty, the joy of the whole earth? (Lamentations 2:15).

There is a lot of ugliness in our world. And, I am grieved to have to say, there is a lot of ugliness in our churches as well. But the scripture cannot be broken. All that God has promised will yet come to pass. And when we see the beauty of the Lord revealed, unveiled, in Zion—in the temple of God, the church of the living God, the Bride of Christ, the City of God, the new Jerusalem, Mount Zion—all the beauty and glory of man from the beginning of the world will disintegrate to dust and be forever blown away.

Some will shout for joy to see this beauty. Some will weep uncontrollably.

I know which of those two groups I am in.

The Church of the redeemed is the crowning work of the great Artist and Architect and Sculptor Himself. “For we are His workmanship—His poema, the Greek says: His masterpiece, His ultimate work of art—created in Christ Jesus…” When it is fully unveiled—and the Artist finally draws back the veil that has hidden his life’s work—the beauty of the Lord in His new creation Temple will so surpass all the glory of man, so far outshine all the beauty that has ever been seen in man, will so completely eclipse it all… that man’s most beautiful music, poetry, art, sculpture, architecture, achievement… will no more be remembered.

None of the former things will be remembered. For this is what the Temple of the Lord is all about—the full unveiling of the new creation beauty of the eternal Lord God Himself.

Where? Where is this beauty to be seen?

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

Dwells in whom? In creatures who were once ugliness, but have been redeemed and transformed by the God of Calvary’s love into the beauty of the Lord by the Lamb of God who taketh away the sin, the ugliness, of the world.

https://www.youtube.com/watch?v=QgIg-CG3qSg

 

The Exegesis Of God–Part Two

Let’s recall from last time Solomon’s proclamation at the inauguration of the temple that God had instructed him to build for Him.

 The LORD hath said that He would dwell in the thick darkness.  But I have built an house of habitation for Thee, and a place for Thy dwelling forever (2 Chr. 6:1,2).

This is what Solomon’s temple was all about.  It was to be the place among men where the God who had formerly dwelt in thick darkness now shone forth.  Solomon’s temple was, however, only a shadow of the true temple not made with hands—the Son of God Himself.  And so last time we also quoted a verse from John.

 No man hath seen God at any time.  The only begotten Son, who is in the bosom of the Father, He hath declared Him (Jn. 1:18).

The word declared is the Greek exegesato, and is related to our word exegesis, which is the biblical science of discovering and explaining what the Scriptures really say and mean.  Patient exegesis of the Bible will yield to the yielded much fruit.  But in John 1:18 we discover that the Son of God when He walked the earth was the exegesis of God Himself.  He was the One who explained, made known, revealed, shone forth, the hard-to-understand, unseen, obscure, unknown God.

That’s very wonderful, but I wonder if I don’t hear someone thinking, “Well and good that Jesus the Son of God was the exegesis of God the Father back then, but He is not here now.”

I know the regret you’re expressing: if only we could have lived back in Jesus’ day… or if only He were still here today.  Too bad the Devil succeeded in tearing down that living Temple in whom God dwelt and was revealed.

Just a minute.  Remember what Jesus said about that.

 Destroy this temple and in three days I will raise it up…
But He spake of the Temple of His body (Jn. 2:19,21).

And so the Devil has his own regrets that he and his cohorts conspired to have the Lord of glory crucified, thinking to be done with Him.  For He rose from the dead.  And He ascended into Heaven, where, seated at the right hand of God, He began His more excellent ministry of the New Covenant, and an enlargement of that Temple which would continue to be the same exegesis of God.

How so?  When Christ ascended to the right hand of God, He “received the promise of the Father” (Acts 2:33), on the day of Pentecost sending the Spirit to His waiting disciples, just as He, in turn, had earlier promised them.

 I will not leave you comfortless.  I will come to you (Jn. 14.18).

I will come to you?  This is a mystery.  The coming of the Spirit was such that the same One who was the exegesis of God at the right hand of the Father, while continuing to abide at the right hand of the Father in the Heavens, came to His disciples again, and took up residence in them.  For, those in whom the Spirit dwells, it is Christ Himself who dwells in them, as we read in many places in our New Testament.  (For example, Romans 8: 9,10, and many other places that speak of the indwelling Christ.)  And thus they become part of the same Temple Solomon prophesied of, the same habitation the Son of God fulfilled—the same living Exegesis that reveals God and makes Him known among men.

That is the astonishing implication of the sending of the Spirit.  Those in whom Christ dwells now become part of that same exegesis of God that the Son of God was.

This is what the New Covenant assembly is all about, or ought to be.  The church—which was formed by the coming of the Spirit to individual disciples—is to be the fullness of that same Exegesis of God who walked the earth two thousand years ago, and is now seated at the right hand of God.

 The church, which is His body, the fullness of Him that filleth all in all (Eph. 1:23).

The fullness of Him?  The church is His very body—the fullness of Him?  I am sure this is what Jesus had in mind when He “spake of the temple of His body” which He said He would raise up.  “The church, which is His body…”  The Devil thought to be rid of Him by the cross.  What he did, to his great chagrin, enabled God to lay in Zion the foundation Stone for an enlargement of that temple.  It began with the sending of the Spirit at Pentecost.  He comes for nothing less than to continue the same exegesis of God that the Son of God was when He was here.

That is the nature of Christ’s more excellent ministry of the New Covenant.  It is a ministration of the very knowledge of God, and thus, “all shall know Me from the least to the greatest” (Heb. 8:11) .  This is something more than knowledge as we generally think of the word.  It is New Covenant knowledge: the kind of knowledge—the knowledge of God—whom to know means our being like Him.

How imperative, then, that we in the church, as ministers of the New Covenant (which all Christians are to be) give the Prime Minister of the New Covenant—the Holy Spirit—His lordship and pre-eminence in our individual lives, and in our gatherings.  He comes for nothing less than to reveal, to make known, the same God of love and righteousness that dwelt in the Son… so that the same exegesis of God now dwells in and shines forth from the churches—you and me and our brothers and sisters in the churches.

This is what the New Covenant, and the New Covenant assembly, is all about—or is supposed to be—the exegesis of God to a world in darkness.  Anything short of this… we are sorely missing His mark.

And it has to be said that much of what is called church in our day has in fact done that.  Has fallen short.  Has missed the mark.  Let the broken and repentant heart be encouraged.  Christ is still on the Throne at the right hand of the Father, and the Holy Spirit sent from the Throne is still in the earth.  The temple He inaugurated at Pentecost is still here, though in the midst of much that man has built cannot always readily be seen.  In fact her enemies are gloating these days that they have succeeded in destroying her and treading her down in the dust.  The Lord on the throne has a surprise in store for His enemies.  The power and principle of His resurrection life is still at work.  He continues to raise up this Temple—the One that was torn down on Calvary’s cross—just as He prophesied He would do.  He will beautify her, set living stones in her just like Himself.  He will yet be fully revealed, will yet shine forth in this temple in all His glory in the Heavens and in the earth…

…And all the confusion and debate and doubt and misunderstanding as to who He is—all the thick darkness—will vanish like the morning mist in the light of the sun.

The High Priest And His Lampstands

I observed in my reading recently that the high priest of the tabernacle that God instructed Moses to make was himself responsible for the care of the lampstand.  It was Aaron himself who was to arrange the seven lamps on the lampstand and light them every evening so that they cast their light in front of the lampstand—that is, toward the Holy of holies (Ex. 25:37, Num. 8:2,3).

And every morning he was to replenish the oil and dress the lamps in readiness—that is, he was to trim the wicks so that when lit again they would burn clearly and brightly without a smoky, sooty flame (Ex. 30:7,8).

I find great comfort in this, for the lampstands of our day are not burning very clearly or brightly, and I don’t seem to have any ability in myself to do anything about it.

What do I mean by the lampstands of our day?  We understand that Moses was to make the lampstand of the tabernacle according to a pattern shown him “in the mount” (Ex. 25:40).  In other words, there was a heavenly reality that this lampstand was just a representation of.

And what is the heavenly reality?  It is the church.  John in The Revelation describes a vision of a certain Man walking in the midst of seven golden lampstands, and John tells us a little further on that these seven lampstands are seven churches.

So a lampstand represents a church.  And He must be a priest, then, this Man, for who but a priest has authority to walk amidst lampstands?  And this is just what we discover Him to be by John’s description of Him.  This Man is dressed in the priestly robe of fine linen down to the foot.

And so here in The Revelation we see our great High Priest walking in the midst of the seven golden lampstands—the seven churches—with loving care and attention tending them, replenishing their Oil, trimming their wicks, that they might shine forth with a pure clear light.  He is intent on conforming them to God’s desire—if for their part they will but repent.  He has no word of reproof at all for two of these lampstands (one is characterized by love and and the other by suffering).  For the rest He has words of correction.  In fact one of them (in spite of much that is commendable) is in danger of no longer being considered one of His lampstands.

As I said, I find great comfort in this—that it is the High Priest’s own responsibility to care for and deal with His lampstands.  For, I often mourn over the state of things here in the western world.  The churches of our day, many of them… if their light has not totally gone out, they are dim and sooty in their burning, and they are not focused forward toward the Holy of holies the way the lampstand is supposed to be.  I am not alone in my mourning; many there are who anguish over this, sometimes to the point of despair.  Where is the Oil?  Where is the light?  We are not pointing fingers, we often feel that the lamp of our own life is scarcely shining.

But when we are feeling like this, it is so comforting to remember that primarily it is not up to you and me to deal with all this.  I am not providing excuse for those who don’t care anyway; I am speaking to those who care, those who love the church, and are burdened.  It is the High Priest Himself who is responsible for the condition of His lampstands, His churches, and He will not be negligent in doing so.  It is the light of the glory of God that is at stake, and He will not rest till His lampstands are shining forth the pure light of the glory of the Lord.

What does this mean for us, then, for you and for me?  It means we can anticipate this One revealing Himself, this One who calls Himself “the faithful witness” (Rev. 1:5).  Yes, He is faithful.  He will not leave His lampstands in their present dismal state.  This is what my heart is set on—seeing Him.  It’s easy enough to point out how poorly the lamps are shining these days, and many major on this.  But I don’t have much of a heart for criticizing churches.  What I long for and set my heart on is the appearing of this Man who begins to walk in the midst of the lampstands dealing effectively with things.

He is going to do this, beloved.

But… think about this.  Just how will He do this?  Beloved, He will do this by walking in the midst of the lampstands, the churches—by the Holy Spirit in you and in me.  Does this grip you the way it grips me?  I know that in myself I can make no impact on the churches—nor is it my responsibility.  But this One is going to make His appearing—in fact is beginning to make His appearing—and as I see Him in whatever way He reveals Himself to me… what I speak and do in whatever church situation I am involved in… will be His very own speaking and doing.

I tremble at that.

John describes this One.  Clothed with a garment down to the foot, the fine linen of His own righteousness covering His whole body.  Girt about the breasts with a golden belt or sash that sustains the heart and its motives with purity in every situation no matter how grievous.  His head and His hair white as wool, as snow—the maturity and authority of the Ancient of Days, and perfect purity of thought.  Piercing, penetrating eyes from which none can hide, yet consuming in fire all the uncleanness that is exposed.  Feet (yes, His feet) glowing like bronze in a furnace as He steps forth for justice and judgment.  His voice like the sound of many waters blended together in perfect harmony.  Seven stars (His messengers, His ministries) in His right hand of authority, and a sharp two-edged sword proceeding out of His mouth.  And His countenance like the sun shining in its strength.

You consider this, and you tremble.  This One walks in the midst of the churches.  This One has—or rather, is—in Himself all that is necessary to bring the churches into full conformity to the will and intention of God…

So that God is as glorified in the church as He was in Christ Himself when He walked the earth (Eph. 3:21).

That is going to be utterly devastating in one sense.

But very, very wonderful in another.

The Lord Is In His Holy Temple

How deeply we need in this hour the Presence of the Lord in His temple.  Nothing else, nothing less, will resolve the impossible things many of us are up against.  Our Lord knows this, and Himself longs to inhabit His temple far more deeply than we can comprehend.  So we must take courage, and continue looking to Him with longing anticipation.  It is He Himself who has nourished this longing in us for the very reason that He is preparing to reveal Himself in His temple once again.  He is going to come to His temple.

We have this promise.  “The LORD whom ye seek shall suddenly come to His temple…” (Mal. 3.1).

We are warned of the devastating implications of this.  “But who may abide the day of His coming?  And who shall stand when He appeareth?  For His is like a refiner’s fire and fullers’ soap…”

This has happened already—in measure.  The Lord suddenly came to His temple—in cleansing fire and purifying soap—when the disciples were filled with the Holy Spirit on the day of Pentecost.  Oh, the cleansing, the purifying, that this coming wrought!  God was in His holy temple again… just as He had been when Jesus was here in the flesh.

Jesus was the temple of God in the earth.  The Devil thought to destroy that Temple by having Him crucified.  Much to his dismay and chagrin, what he did greatly enlarged that temple.  And so we find Paul challenging the Corinthians, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3.16).

This takes my breath away.  To be filled with the Holy Spirit means becoming a temple of God.

This ought to make us tremble.  It is a wondrous, yet fearsome, prospect.

Here is a phrase of Scripture that arrests me.  I find myself thinking on it again and again.  You will remember the story of Ananias and Sapphira.  As others were doing, they brought a gift to the church, the only difference being that they gave the impression they were giving the full price of the land they had sold when in fact they had kept back part of it for themselves.  Keeping some for themselves was not wrong, of course, but letting on that they had given all (like others) was pure deceit.

And Peter said, “Ananias, why hath Satan filled thine heart to lie to the Holy Spirit?”  That’s the phrase that fascinates me.  “…to lie to the Holy Spirit.”   Do you see the implications?  Ananias thought he was just lying to a man, to Peter, something experience had taught him he could get away with.  But this day it caught up with him.  For, the Holy Spirit dwelt in Peter.  And Ananias suddenly found himself lying to the Holy Spirit.

And so Peter told him, “Thou hast not lied unto men, but unto God” (Acts 5.4).

The thing is… people lie every day without consequence.  What’s the difference here, then?  This.  With the coming of the Holy Spirit to dwell in the disciples, the God of Heaven becomes also the God of the earth.  He is no longer just way up in Heaven.  He is present here.

This is what the writer of Hebrews had in mind when he said that “all things are naked and opened unto the eyes of Him with whom we have to do” (Heb. 4.13).  Of course, you say, God in Heaven sees everything.  But when the seven eyes of the Lord are in the earth because of the Holy Spirit in His temple, a word sharper than any two-edged sword goes forth piercing and penetrating and laying bare the thoughts and intents of the heart.

And so Ananias might just as well have been in the court of Heaven lying straight to the face of God Almighty when he told his lie.  As it was, because of the Holy Spirit in Peter, the God of heaven was here in the earth.  The Lord was in His holy temple.

I know many these days are crying out for a return of the Lord to His temple.  As am I.

But I tremble for this.  When it comes, people are going to discover themselves face to face with God in His holy temple.  They are going to find themselves in conversation with God when they converse with you and me.  And this will do what nothing else has been able to do.  For some it will mean very devastating consequences.  For others… I am not saying this is always going to mean such a devastating thing.  For others it will mean a broken and a contrite heart.

Oh, how those around us need a meeting with God.  A meeting with God Himself… in His holy temple.

Let us seek this relationship, let us give ourselves to this, let us long for this, let us wait for it.  Let it be so even now… inasmuch as you and I seek to abide in Him, and He in us.

The Minister Of The Church

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Continuing with what has been on my heart the last while—this verse in Hebrews again:

Now a summary of the things being spoken of is, we have such a high priest, who sat down on the right hand of the throne of the greatness in the heavens; a minister of the holies, and of the true tabernacle which the Lord pitched and not man (Heb. 8.1).

If we as God’s people were to become more conscious of this reality it would revolutionize the way we do church.  For, the Lord Jesus Christ Himself is the minister of the holy things in the true tabernacle (or temple) of God.  It’s ingrained in us to think of the pastor as the main minister of a church.  But this concept is a falling away from the biblical model.  The true model is one of the Lord Jesus Christ Himself being the primary minister in the church.  He is seated at the right hand of the Majesty in the heavens, but by the Holy Spirit He is present right here in our midst—the great High Priest ministering about the holy things of God.  Pastors (shepherds) indeed have a vital place in the church, but not as the centre of ministry.  They are just one among many ministries the Lord has ordained in a kingdom of priests each one of whom is to be involved in the church—vitally involved.

How then can I, an ordinary Christian, become vital?  As I said last time, by becoming conscious of Jesus Christ Himself, the Minister of the holy things in His tabernacle.  What I see Him doing I do; that becomes my authority and power to function in His church, because it is actually His own ministry.

And–this is a very great challenge–liberty must be given in the assembly for this High Priest to minister through whom He chooses.

How we need to be more conscious of Him, then–this great High Priest ministering about the holy things of God in the true tabernacle.  He is clothed in white linen down to the foot—white linen, symbolic of rest; His is a ministry that is not His own works and strivings; the things He does, His righteous works, are the rest of the Spirit.  And so as we become conscious of Him, the same grace that empowers Him begins to lay hold of us, and we too cease from our own works; we abide in His rest, doing only what we see Him doing.  No matter how trying the situation we are in, or how difficult, our own labours will not resolve it; we must surrender all, and trust that the One clad in the priestly robe of white linen is at the same time seated at the right hand of the Majesty in the Heavens with all power in heaven and earth.   He is able to accomplish, and shall accomplish, what nothing else can accomplish.  He shall accomplish all.

He has upon Him, over the white linen garment, the robe of blue and the ephod; He has upon His shoulders (the place of strength) and upon His breastplate (the place of love and affection) the names of His people; He bears their cause before the Throne of Grace; He has in that breastplate the Urim and Thummim of perfect light as to the Father’s will for them, and has power to carry out that will.

He wears upon His head a turban of the same white linen wrapt round and round—for His thoughts are not the toiling and spinning of a labouring mind, but the mind of the Spirit, which is life and peace.

Crowning it all is the golden plate with the words, Holiness unto the LORD. 

 And the anointing oil upon His head drips down to the skirts of His garments… even to the foot.

And—awaken us, Lord—all this is to be operative not just way up in Heaven, but right here in our midst in the true tabernacle because of the Holy Spirit.  In the Holy Spirit we ourselves become vitally conscious of all this, are joined to this High Priest in the expression of all this, are partakers of this character and light and power.  At least this is God’s intention for us in the New Covenant.

So we must not stop short of this till it is reality in our experience.  We must not settle for less.

Take this wondrous mystery—of Christ our High Priest being right here in our midst by the Holy Spirit in you and me—a step further.  This great High Priest reveals Himself to you in a certain way, and to me in another way.  It is your consciousness of what He is doing that governs your participation in His priestly ministry in His tabernacle; my consciousness of Him governs my participation. Thus we become a kingdom of priests each one with a unique expression of the High Priest Himself.  At times He may reveal Himself to us in the same way, and we find ourselves praying together, or ministering together… as He Himself prays and ministers.  Our consciousness of Christ—what we see Him doing, hear Him saying—governs our participation in His ministry.  And because it is He Himself who is ministering in all we say and do, we discover ourselves in perfect harmony with one another—a body perfectly coordinated by the Head.

I anticipate that this Great King Priest of ours is about to reveal Himself in the Holy Spirit such that you and I will become more and more conscious of Him, and of what He is doing—more aware, actually, that we are one with Him.

At that day ye shall know that I am in the Father, and ye in Me, and I in you (Jn. 14.20).

What day?  The day of the coming of the Comforter, the Holy Spirit.  Oh, the wonder of this!  By the Holy Spirit in us we are one with Him.  For the Holy Spirit is one with Him.  “I will not leave you comfortless,” He said.  “I… will come to you.”  You say, I have the Holy Spirit but I don’t have what you are talking about.  Yes, and neither do I.  But the Day of the coming of the Comforter is not over yet.  Before this Day is over you and I are going to be fully awakened and conscious of this unity—that we are one with the Son of God, this Great High Priest of the true tabernacle.  This consciousness will become the inspiration and empowering of all we say and do.

And what we do will actually be His own doing

…Just as Christ Himself said, “I do only those things which I see My Father do.”  He was one with His Father; in all He did, He was just doing what His Father was doing.  He was conscious of His Father; He knew what His Father was doing.  In fact He said that it was the Father who dwelt in Him that was doing the works (Jn. 14.10).

Can you envision yourself saying the same thing—that the thing you just did… it was actually the Son of God who dwells in you who did that?  This is what the Holy Spirit in you and me is all about.  The Holy Spirit here in the earth does what He sees the Son doing in Heaven; He speaks what He hears the Son speaking, and nothing else.  He reveals the Son of God in you and me; He makes us one with the Son.

He shall not speak of (from) Himself, but whatsoever He shall hear, that shall He speak, and He will shew you things to come. He shall glorify Me, for He shall receive of Mine, and shew it unto you (Jn. 16.13,14).

“He shall glorify Me…”  How we long to see Him glorified in the earth again!  And we shall see it.  In fact shall be part of it.  For the Holy Spirit is committed to this cause.

There is nothing more wondrous, more precious, more holy, more beautiful, more awesome, more meaningful, more filled with purpose, than this—that when Jesus Christ ascended to the Father, He received the Promise of the Father—the Holy Spirit—in a dimension and empowering that enabled Him to send that Spirit into our hearts, thus making us one with Himself.

Thanks be unto God for His unspeakable gift.

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