October 1

It is the language of a Jew. Though the Jews lived under a dispensation abounding with carnal ordinances, some of them were far from being carnal men. Many of the promises addressed to them regarded the life that now is, and they had an obscurer revelation of a future state than we. Our Saviour tells his disciples that many prophets and kings had desired to see the things which they saw, and did not see them; and Paul says that life and immortality were brought to light through the Gospel. But this is to be taken comparatively, and not absolutely. In Judah was God known; his name was great in Israel. Jacob said, "I have waited for thy salvation, O Lord; but what salvation could he look for in death, unless a salvation beyond the grave. Moses "had respect unto the recompence of the reward." And David said, "As for me, I will behold thy face in righteousness."

The source from which he derived his prospect of blessedness was God, in whose presence there is fulness of joy. If we do not make him the strength of our heart, and our portion forever, we may seek happiness, but we shall never find it. Had a capacity to make us happy been placed in any creature, we should have been necessarily attached to idolatry, by the very law of our being.

The beholding of God's face signifies two things. First, the enjoyment of his favour. In the Scripture, to seek his favour is to seek his face; and for God to make his face to shine upon us, is to be gracious unto us. Hence, says David, "there be many that say, Who will shew me any good? Lord, lift thou up the light of thy countenance upon us." What can equal the expression of his love? In his favour is life. Secondly, Intimate communion with him. David was so far reconciled to Absalom as to allow of his return to Jerusalem; but he said, "Let him turn to his own house, and let him not see my face. So Absalom dwelt two full years in Jerusalem, and saw not the king's face." Angels are represented as "always beholding the face of our heavenly Father." And thus it is said of the glorified saints, "They shall serve him, and they shall see his face." That is, they shall enjoy the most perfect acquaintance and intimacy with him.

Of this beatifical vision we know very little, and very little can we know till the voice cries, "Come and see." But one thing we know—It is the way in which the blessedness will be realized: "I shall behold thy face in righteousness." Righteousness is not a casual or usual concomitant of the privilege, but an essential requisite to it. It is indispensable in two respects—as to merit or title—and as to meetness or preparation. The former is derived from the righteousness of another, in which Paul wished to be found, and which he calls the righteousness of God by faith; and which is for all and upon all them that believe. The latter is from a righteousness of our own; by which we mean, not that it is ours derivatively, but subjectively, being wrought in us by the influence of the Holy Spirit. The one is the righteousness of justification, the other the righteousness of sanctification: the one is a relative change, or the change of our state; the other a personal change, or the change of our nature. They are very distinguishable from each other, but they are always united, and they are equally necessary. A title to a thing is not a meetness for it: but the Apostle blesses God who