01.04. Part 4.

Part 4.

It is one of the greatest deceptions of the human heart that it can accept the wealth of blessing which grace brings, persuading itself that all is right, while the practice betrays the opposite. In what is around us today many are found in positions which belie the heavenly status of saints and the heavenly calling of the Church. We do well to remember that a mental acquisition of truth leaves the conscience untouched, and that credulity is not faith, and that only as the truth reaches the heart by the conscience can there be any real soul progress.

Part with a glorified Christ necessitates sharing the portion of a rejected Christ on the earth The practice consistent with such blessing may therefore engage us for a moment. Since conduct springs from character, and the Spirit in the Christian forms a new heavenly character, there is bound to follow a new line of practice different from that of saints in former days. He who we have seen gilded everything down here with the colour of heaven, has left us an example that we should follow His steps (1 Peter 2:21), and consistency demands it, for "He that saith he abideth in him ought himself also to walk even as he walked (1 John 2:6). In previous ages they rightly used the sword, he that does so today shall die by the same (Matthew 26:52). They were commanded to fight, Jehovah fighting with them, and some have honourable mention because they waxed valiant in fight in Hebrews 11:1-40. But now they are commended for having endured a great fight of afflictions and taking joyfully the spoiling of their goods. Solomon prayed that Jehovah’s eyes might rest continually on the House he had built for His name, and Daniel prayed in his chamber with open windows toward Jerusalem, but Stephen looked up and saw the glory of God and Jesus. Israel prided themselves in the pleasant land but now they seek a heavenly country. "For if Joshua had given them rest then would he not afterwards have spoken of another day." Hezekiah wept in the presence of death as that which was taking him away from his blessings, but Paul rejoiced in the prospect of the same because it was his servant to usher him into his heavenly home.

There is a sameness yet practical difference which we note between the saints of the heavenly and those of the earthly calling. Prayer, piety, and separation must ever mark the children of faith in this fallen world. But even in these things, the way of a heavenly people will be different from all others. This lies in the nature of things, each being formed by the revelation given. Piety today is bound to bring in God as revealed in fulness of love in trinity, a thing which was not possible for the saints of former days. Prayer for them was outlined by their knowledge of God, and is often marked by calling down judgment on their enemies, a thing diametrically opposed to the spirit of the gospel. Then as God’s witnesses they were to be separate from the nations, but must enter into the affairs of the state and if necessary, take up arms in its defence, a thing which marks the most faithful men of the Old Testament. The saints of today have put on the new man where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond, nor free, but Christ is all and in all, a thing which lifts him out of national and patriotic feelings, entirely forbidding the thought of his taking part either in politics or in wars. In the application of all this to daily life we know that God would not deny His saints a happy domestic circle. It is not to he had. however, by putting things of nature first and saying, I have married a wife and cannot come. The same may be said of the piece of land and five yoke of oxen. Such things are by no means evil in themselves; the whole point being how they are used. They belong so to speak, to the twilight of God’s ways with man. Adam got a wife, the Patriarchs got flocks, and Israel got the piece of land. Now the blessed God sets forth, through the work of His Son, that which ever lay near to His heart, viz., the things of eternal purpose wherein is hid all the treasures of wisdom and knowledge. Instead of being in the twilight He would have us in the full sunshine, enjoying the full measure of divine favour — enjoying the feast He has provided in a risen Christ (Luke 14:1-35).

Since the divine Centre being changed from earth to heaven immensely enlarges the blessing it must also affect the obligation, and since it greatly enlarges the outlook, it must cause the charge of narrow-mindedness to reflect back upon the man of the earth. The Jew had a divinely-given portion on the earth which the Gentile never had: on the other hand, the Christian has a portion in heaven which they as Jews never can have. If in the providence of God, Christians are entrusted with certain things here, they are for time and the circumstances connected with their sojourn here, and must be given back. "If ye have not been faithful," says the Lord, "in that which is another’s." — temporal things — "who shall give to you your own?" — the things of the Spirit. In this way we are adjusted in relation to both spheres and shown that the use made of the things of divine providence affects us now in relation to the heavenly sphere, and will affect our future. position in the kingdom glory. But follow with us a little further. It is a day of great and imposing architecture, houses are built flat upon flat to a great height so that an elevator is necessary because the higher they go the further they get from their source of supply. It is not so in the spiritual realm. The Christian belongs to God’s upper chambers (see Psalms 104:3, New Translation), heaven is his source of supply and the Holy Ghost is the Divine Elevator which keeps him in touch with the Lord, who is the Administrator of all the divine bounty, When a member of parliament is made a peer, he is said to be transferred to the upper chamber. The simple believer in the Lord Jesus Christ who is indwelt by the Holy Ghost, has his life, his home, his all, in the upper chambers of God.

Like the lightning conductors, we are privileged to transmit heaven’s precious things to earth. We have access to that blessed scene with a view to carrying down into the detail of life on earth the mind of heaven. This answers to the ribbon of blue on the border of the Israelite’s garment. How important for us to cultivate the mind of heaven by setting our minds on things above and seeking those things which are above, where Christ sitteth at the right hand of God. No mere stretch of the imagination can do this. We sometimes hear of high talk and low walk, and doubtless the Lord has had to deal with us about this. In Ephesians we got the highest expression both of the truth and the walk, the latter being connected in that Epistle both with the Person of our Lord and the purpose of God (see Ephesians 5:1; Ephesians 2:10). Have we not sometimes thought that offering the body to God as a living sacrifice is some great thing done only by preachers or those devoting themselves to the work of the Lord in a foreign land and forgetting that it is the simple obligation of every saint. It is very much in evidence that we may assume to be preachers and missionaries and yet not have given our bodies to God as our reasonable service. It were better not to encourage the inherent desire for activity on the part of young saints till they have learned something of the blessing, for it has been well said that the Lord has more to do in us than by us, and rightly understood, the saint is like a lamp-post, always shedding light in darkness but making no noise.

If we have followed thus far, it will be clear that the attempt to link Christianity on to the world’s system can only end in failure. Many have tried this to their sorrow. It has often been said that the world needs good men, and Christians are the men to fill responsible positions for the good of the people. It is true that the world is helplessly in need of good rule, but the death of the Lord Jesus Christ proves it to be a system dominated by Satan who is its god, and the sentence of God lies upon it. The blessed God sends His servants to it with the good things of heaven, this is the proper service of those who have learnt the goodness of God. No amount of good men could ever put this world right, the Christian is taken out of it in view of the divine system and is being trained in it in view of future service above while on his way home. But what of the religious side? Here the success of the enemy seems complete. The judaising element having become almost universal so that the enjoyment of heaven and heavenly life by holding the Head is either unknown or ignored. Worse indeed than this is seen in the spread of satanic systems, calling themselves Christian, wherein we have the resurrection so to speak of all the heresies of early days. It is not of these, however, we wish to speak, but of the church as composed of all those who know Christ as their Saviour.

It is a time of great gospel work. Many laudable efforts are put forth, and many are found devoting their time, strength, and means to the service of Christ for the conversion of souls in a way which He can and will appraise. There is much that is noble and unselfish for which we can sincerely thank God. But after all, we cannot ignore the fact that it is far from being the full Gospel of the glory of the blessed God (1 Timothy 1:11).

What is preached is largely man’s relief, forgiveness of sins, and heaven in the end, comforting as far as it goes, but often without insisting on repentance, as if a fallen sinner could enter into blessing by a mere mental assent to the Word. This, by lowering the Gospel, tends to popularise that, which in the nature of things, can never be made so in this world. God’s Holy Gospel, which shows the establishment of divine righteousness in the cross, is lost sight of, as also the removal in judgment of man in the flesh, the gain for the believer of a new relationship in virtue of which he is united to a glorified Christ, the ability to take account of himself as belonging to a new generation and consequently, the triumph of God in having man for Himself in a new power in the very place in which he fell.

Why all this? Is it that God has ceased to work among His people? Far be the thought. It can be proved on the contrary that these last days have witnessed the greatest revival of truth since Apostolic times. The Lord has graciously given back the truth in such a way that many have been enlightened and blessed beyond anything known since the apostles left the scene. But alas, like every other movement of the Spirit, it has waned, and many favoured with the light of Paul’s gospel and the revelation of the Church as the Body and Bride of Christ are letting all go for what appears to be an easier path, proving that it had never reached the heart by the conscience.

It is sweet to think, however, that there are some who through mercy are seeking, though in weakness, to answer to the mind of the Lord for the moment. Like the men of Issacher that had understanding of the times to know what Israel ought to do, and did it, there are those to-day who value Christ’s word and seek to keep it. To such He says "Thou hast a little power and hast kept my word and hast not denied my name." There is nothing outwardly imposing, but they have seen and escaped from the wholesale departure from the truth by taking heed to Christ’s word.

How blessed to know that at such a time as this the individual may have the word of Christ dwelling in him richly in all wisdom and spiritual understanding, a blessed reality which opens up for him the whole Christian revelation, giving access to the Father and all the system of heavenly and holy affections connected with the Father and the Son and the home of divine affections to which the Son will bring His own. In this way many hearts have been recalled at the close, and able to stand in the presence of Laodicean indifference in the conscious light and gain of what was true of the Church in her brightest day. But if they taste the joys there are other things to be reckoned with. In the history of the professing church in Revelation 2:1-29, Revelation 3:1-22, we get the development of evil in that which calls itself the church, and reach a time in the progress of the apostasy when Christ Himself is shut out. Those who are loyal to Him are bound to share that place for He has said that where He is there would His servant be (John 12:1-50). Faithfulness to Christ in a day of apostasy puts one outside of the circle of accredited religion, as we see in the man whose eyes the Lord had opened in John 9:1-41. They cast him out because of his testimony, but the outside proved to him the most blessed place of all, for in meeting with the Son of God he reached in principle the holiest of all. So it is here. The world-church goes on, having the pretension and receiving honour one of another in much outward pomp and show, she trades in gold, silver, and precious stones, but there is no mention of the blue, the heavenly calling and the rights of heaven are disowned. In the midst of it all, there are those who through infinite grace are led into the mind and secrets of heaven, the unsearchable riches of Christ, and that blessed scheme of divine counsel wherein is hid all the treasures of wisdom and knowledge. But there is more, for the promise to the overcomer at the point we have reached in Philadelphia (Revelation 3:1-22), is couched in the most precious words of all. Let us listen with adoring hearts and seek to weigh something of the depth of feeling expressed here by our Lord. "He that overcomes will I make a pillar in the temple of My God, and he shall go no more at all out; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem which comes down out of heaven from MY God, and My new name." Who shall attempt to expound a verse of Scripture like this? Blessed, holy Lord, the time is near when Thy blessed heart shall find fullest expression in bringing out into public distinction those, who through Thine own grace, have had in this scene any measure of faithfulness for Thee.

"O endless joy, how shall my heart Thy riches all unfold: Or tell the grace that gave me part in bliss no tongue hath told.

Lord, let me wait for Thee alone: my life be only this, To serve Thee here on earth unknown, then share Thy heavenly bliss."

They had kept the word of His patience, and to overcome was to hold fast what they had that no one take their crown. The public mark of His approval would be to make them a pillar in the temple of His God. It had been the place where He dwelt between the Cherubim, where everything uttered glory and where He was approached in holy splendour. A pillar there is His answer to a little strength here. The Jachin and Boaz of Solomon’s temple are evidently in mind, but here we are infinitely above all that is connected with Israel and the earth. "They shall go no more out" is His answer to the place they had been in here. The time of testimony goes on here today along with the holy privilege of priestly approach, but then the idea of testimony in a scene of reproach shall have ceased for ever for he shall go no more out at all, but remain in the sunshine of eternal love by the Son’s eternal decree and for God’s eternal pleasure.

"And I will write upon him the name of My God." The resurrection message to Mary will be recalled when He used the words "My Father and your Father and My God and your God," and the prayer of Paul to the God of our Lord Jesus Christ (Ephesians 1:1-23). It is the place the only-begotten stood in as Man, for He delights to bring us as His well-beloved to that bright scene above to share with Himself all that is there. It is Christ in the day of His glory distinguishing those who have shared His shame by displaying them with and like Himself before His God.

Then there is the administration of the throne, and the city is where the throne is set. "And the name of the city of My God, the new Jerusalem which cometh down out of heaven from My God." He who once wrote upon the ground and to-day is writing upon the heart shall then show — like what David did with his devoted followers when he came to the throne — in complete identification with Himself all those who remained loyal in His absence. The City being the Vessel of rule in that radiant scene, all administration will emanate from it, and the word of the Lord here assures to the devoted heart a place of rank and honour which shows the insignificance of the distinction which is being so much sought after to-day.

"And My new name." How beautifully touching this is at the end of such a marvellous communication, where He speaks of His God four times over. He had undertaken to accomplish the will of His God and had been exalted to the highest place in virtue of that work. God had highly exalted Him, giving Him a name above every name, something new and belonging to the new resurrection world where all His renown shines out. He would not withhold even this from those, but write upon them His new name. Blessed, glorious Lord, Thy love would produce in our hearts loyalty to Thyself, not for what it gives nor for reward merely, but for its own blessedness and the prospect of being with Thyself for evermore.

All the above is connected with the Kingdom reign of our Lord Jesus Christ. It is precious to think that grace will take every blood-bought one to the Father’s house, that scene of love which our Lord has gone to prepare. His death puts all on a level, and the grace that takes the greatest saint to heaven will take also the least. In the Kingdom, however, the Lord is the righteous Judge who gives to every one according to his works. We must therefore connect the place of distinction spoken of above with the coming out to reign with Christ in glory, and in doing so, it will be evident that whatever place one fills in the day of Christ’s glory must be in exact correspondence with divinely-formed ability here in the day of His reproach. This shows the true connection of the writing of Revelation 3:12, with the writing on the heart of 2 Corinthians 3:1-18. The writing of Christ on the heart today by a ministry of righteousness from heaven, produces conformity to the glory and corresponding reflection of itself on the moral waste around, this fits the person for the service of the King! in the time of His glorious reign, when His people shall be willing in the day of His power and when the glad earth shall ring with His praise. Hallelujah. Praise Jehovah from the heavens: praise Him in the heights. Praise ye Him, all His angels: praise ye Him, all His hosts (Psalms 148:1-2). The connection between what is heavenly and the truth connected with the terms second man and new man is of such an intimate nature that our meditation would scarcely be complete without a few moments’ consideration.

There are four passages in the writings of Paul which we may note, — "Knowing this, that our old man is crucified with Him " (Romans 6:6). Here there is no mention of a new man, and it is noticeable that it is our old man, i.e., not exactly the old man viewed as an abstract entity, but what belonged to the saved ones out of the fallen first order seen to be judged in the death of Christ. Next, "that He might form the two, in Himself, into one new man making peace " (Ephesians 2:15). In this there is no mention of the old man, but simply that which was in view in the death of Christ and has come to pass in the establishment of Christianity by the Holy Ghost come down from heaven and the removal of the enmity existing between Jew and Gentile by forming them in a new state. Again. — "Your having put off, according to the former conversation, the old man which corrupts itself according to the deceitful lusts; and being renewed in the spirit of your mind; and your having put on the new man which, according to God, is created in truthful righteousness and holiness" (Ephesians 4:22-24). There is here the mention of both with the moral character of each, the new being alone spoken of as created. Lastly, "Do not lie one to another, having put off the old man with his deeds, and having put on the new, renewed into full knowledge according to the image of Him that created him" (Colossians 3:9-10). Here again we have the creation of the new man and his renewal after the image of Christ. The last two passages give our coming into what Christ has done. He formed the new man; we put that man on by the same act as we put off the old, viz., turning away from ourselves to Christ for salvation. From all this we see that the character of the old man is unmixed evil. It must be clear, therefore, where he came from: to connect the origin of that with God would be to make Him the Author of evil. On that account the Spirit is careful to avoid using the word created in regard to the old man in the above passages. On the other hand, neither good nor evil was directly connected with the creation of the first man, but simply that he is out of earth, earthy; the contrast not being between good and evil, but between the earthy and the heavenly, as seen in the words of 1 Corinthians 15:47. Man, the creature, is upon the scene and placed in responsibility before the state described as deceitful lusts existed. There could indeed have been no fall if responsibility had not been there before. It is clear that the first man was created of God and life with its moral obligation known before the breakdown took place by which the old man came into existence.

We who live in the full light of divine revelation can see that both the above terms, or at least, the ideas connected with them, centred in the race down through the Old Testament ages. It would be meaningless, however, to speak of a first man until there was a second, and also of an old until there was a new. We must then keep clearly before us that it was man as created by God, a moral and responsible agent, that God was dealing with down through the ages of probation, and that it was that same being His judgment dealt with substitutionally in the Person of His Son at the cross. It was said to Adam, In the day thou eatest thou shalt die. In his fall, sin entered, and death by sin, the very thing by which he would be removed from his created place as representative of God in His authority on the earth. If the point be missed here we may fall into the mistake that it was the old man only, i.e., the state described by deceitful lusts that God removed from before His sight in the cross, losing the solemn truth that the sentence of death lay upon him as a fallen creature, and that that sentence was carried out judicially for the divine glory at Calvary. The distinction between the two terms — for there is a great distinction — may be further seen from the fact that the old man is defined as a lie and only evil with not a shadow of good, nor a capability for it. This is not said of man as God’s creature, nor could it be since he is the highest part of the Creator’s work, and though fallen, is not spoken of before the incarnation of the Son as being incapable of good. At his Creation he stands as the grown and beauty of the whole order, the most marvellous exhibition of the power and wisdom of God: and such is the combination of his creaturehood, physical, mortal, moral, and spiritual, that to this day he is to himself the most wonderful prodigy of all. As it is written, "fearfully and wonderfully made."

It was this that Satan set himself to destroy, and how well he succeeded, though the evidence is all around, only God can say. But a house may be broken down and dilapidated and still retain some marks of its former greatness. So it is with man; depraved thoughts, perverted feelings and actions, and indeed, much more of a like character. But amidst it all there remains that which God can take account of as in accord with Himself — natural affection (what would this world be without them) innocence, intelligence, etc., etc. These, though mixed up with much that is sinful, God’s eye can take account of and He can appreciate (see Mark 10:21). Were this distinction kept more in view we might be able to use with more caution the phrase "end of the first man " as handed on to us by those taught of God, and see more clearly his removal by judgment from the place he stood in between Eden and Calvary.

If there was some time elapsed between the creation of the first man and the entrance of the old in the same way, an interval of time passed between the coming of the second Man and the creation of the New. Our Lord is seen as the second Man during His life here, and is sometimes spoken of as a new Man, but Scripture connects the creation of the new man with His death and resurrection. The removal of the old and the creation of the new is outside the creature’s reach, being work of the God; the point for us is to put off the one and put on the other, the warrant being, that our old man is crucified with Christ. As to the place of nature in all this, man may be spoken of as the natural man, whether innocent or fallen. It is of interest to see that the words, natural man, in 1 Corinthians 2:1-16 is taken from the same word as the Scripture (Sept. ver.) uses for man as he came from the hand of God. Whether he be innocent, fallen, or recovered, nature remains, not unaffected, however, for the fall has affected his whole being. In conversion he receives a new nature, and in connection with it, the Holy Ghost to dwell in his soul, whereby everything in his life may be adjusted according to the will of God. We see in our Lord how perfectly all is adjusted, everything perfectly honoured as of God. So with those brought back to God in Christ there is power to carry out all the legitimate claims of nature in a becoming way, but being heavenly in calling, their life consists in the things of the diving nature — heavenly things.

Natural relationships are God’s richest mercies to a heavenly people, and it is well when they are received as such, if for wise purposes our gracious God is pleased to assert His claim on these we are made to fool the pain connected therewith. How marvellous are the ways of God. If at the cross we see the darkest deed we have also the divine estimate of him that did it. It had been the divine intention that a public demonstration of His estimate of the sinner should be given. "Cursed is every one that hangeth on a tree." The blessed Lord takes that place vicariously, that the judgment might be carried out and in Him the divine estimate of man is publicly declared to all. The deed that fills up man’s guilt demonstrates his state and sets him aside for over.

Taking the four forms in a general way, the second Man must be first morally: He is the beginning of the creation of God, and became Man by an act of His own. Not so the first man who, being a creature, had no choice; being created in innocence, a state which could not apply to the Lord Jesus. Again, the new man like the first is a creation, but contrasts in that he is created in righteousness, etc., instead of the innocence of the first. The new contrasts with the old as to truth and falsehood; the old is a lie. Again, the second Man could not be a creation because He is God the Son, the old man is not a creation because God is good.

We can see then, that beside the well-known dependence of the earth and its inhabitants for physical existence, on the heavens there may be traced the moral and spiritual dependence as well. In doing so, however, we must remember the place the earth has in the mind of God above all other parts of His creation and that its very existence is the necessity of divine counsel. At its creation, the intelligences of heaven peal forth the Creator’s praise, and throughout the multiplied distances of the universe there was heavenly celebration. When earth’s foundations were laid — home of him who is the crown of all creation — the scene in which would be worked out both the ways and purposes of God, "the morning stars sang together and all the sons of God shouted for joy." Can we wonder, if these holy beings had some divinely-given glimpse of the mysterious depth of suffering and consequent height of glory that lay in the womb of the future for the new-born earth and its future inhabitants, things which were destined to bring out the deepest and richest revelation of the Being and Nature of God. For a brief moment the complacency of God rested upon all, but the fall soon cast its blight upon the whole scene. Even then, however, the rule of the heavens asserts itself and promise, prophecy, providence, and government goes on, heavenly visitors and communications being kept up, till in the incarnation of the Son, the distance and estrangement was for faith removed. The Spirit’s presence here, consequent on redemption, maintains that still, for heaven could not be shut on a Divine Person on the earth. All is thus prepared for the greatest transaction of the time-ways of God, when millions shall in glorified bodies go up to meet the Lord in the air (1 Thessalonians 4:1-18). These bodies of glory are characterised as our house which is from heaven, the connection being maintained between the present heavenly status of the saints and the permanent state in glory, for "He that has wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit " (2 Corinthians 5:1-21).

However we may speak of heavenly life upon earth it can never be permanent here and therefore, the Church, as composed of the saints called in the day of Christ’s absence, must ever be an exotic here. The time is near when it shall not be so, when every man shall sit under his own vine and when Israel shall dwell in safety alone and his heaven shall drop down dew, when they shall be satisfied with favour and filled with the blessing of the Lord, and it shall be said, "Happy art thou, O Israel, who is like unto thee, a people saved by the Lord" (Deuteronomy 33:1-29). Earth shall then rightly be his home, and the rule of the King Messiah being in force, the curse removed, and creation’s groan hushed, man will hold the earth for God, not as in untried innocence but as knowing good and evil, and by divine power, cleaving to the good for ever. For those of earth’s race taken up to be the bride or the second Man earth can never again be their home. The upper chambers is that alone which answers to the relationship which is theirs. Myriads of saints belonging to other dispensations will be there also, for earth can never again be the home of resurrected persons. Such will be promoted to positions of rank and honour in proportion to past faithfulness on earth, but for one class remains the highest place of creature exaltation. Earthly saints will live through that long reign of blessing in flesh and blood. The close of the Millennium must therefore bring about for them the transfer to new and eternal conditions, for all things have then become new. The new heavens and new earth speak of the whole scene in perfect accord with the will of God through the Son’s atoning work, but leave room for the distinction throughout eternal days of heavenly and earthly life according to the will of God. The Book of Revelation shows the whole company gathered home without distinction, an order apparently maintained all the time the preparatory judgments are being poured out in view of the Lamb taking His inheritance. But a moment arrives when the false apostate church is judged, then the glorified church in heaven is seen in her own place, in relation to the Lamb as distinguished from all the other heavenly saints. From that time, right on through days of Kingdom glory, she is seen as the vessel of administration, and Help-meet of Him who claims her as His royal Bride, the distinction being maintained throughout eternity, when she is seen as the tabernacle of God, wherein He dwells for the outshining of His glory for evermore. This is the prospect; may we make an appeal to the heart in the light of it all. As part of that favoured company whom He will have brought home publicly as loved by the Father with the same love that rests on Him, the Son, to be witness both to the glory and love of God, a glory and love known now in faith by the strengthening power of the Spirit, where the Church is as a chaste virgin espoused to Himself. Shall we not seek by the Spirit to dwell with delight on the ineffable beauties and glories of Him who loves us so much? speaking to the Father in holy worship of what He has taught us of the glory of that blessed One whose stupendous stoop to Calvary baffles all thought. And shall we not appreciate more the favour of being associated with the Son before the Father in the joy of such holy relationships, where the treasures of the Father and Son are made known, where the Holy Ghost delights to open out the wealth of eternal counsel, where all things are of God and where, clothed with the best robe, we can enjoy the Father is deep delight in the revelation of Himself in the Son. May it be the blessed portion of both reader and writer to enter into and enjoy these things for the glory of our adorable Lord. Amen.