"For in him dwelleth all the fulness of the Godhead bodily." Colossians 2:9

The temple erected by Solomon in Jerusalem, and the tabernacle set up by Moses in the wilderness were but types of the true temple, the Lord of life and glory. The Lord himself said, "Destroy this temple, and in three days I will raise it up," speaking of his own body. All the beauty and glory of the temple were, therefore, figurative; they typified and shadowed forth the glory of Immanuel, for "in him dwelleth all the fulness of the Godhead bodily."

God the Son has taken to himself a body, according to those words in the fortieth Psalm, as quoted by Paul (Hebrews 10:5): "a body hast thou prepared me;" a holy body, a sinless, spotless body. According to those words: "Therefore that holy thing which shall be born of thee shall be called the Son of God;" and not only a holy body, but united to it a holy, spotless soul. "He shall see of the travail of his soul, and be satisfied." "My soul is exceeding sorrowful, even unto death" (Matthew 26:38). This holy body, as united with a holy soul, the two forming his spotless human nature, the Son of God took into union with himself, and thus became the God-man, Immanuel, God with us.

It is this glorious mystery of godliness that a living soul pants to know. We cannot approach pure Godhead; we cannot understand it; it is a mystery too high and too deep for us; for who, "by searching, can find out God? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" (Job 11:7, 8.)

But when God would make himself known to the children of men, he made himself known by his only begotten Son, the second Person in the glorious Godhead, taking into union with himself the flesh and blood of the children; and thus we can, so far as the Lord gives us faith, approach to an invisible God through the visible God-man; as John says, "We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." "No man hath seen God at any time: the only begotten Son which is in the bosom of the Father, he hath declared him." And, therefore, when Philip said to him (John 14:8), "Lord, shew us the Father, and it sufficeth us;" Jesus said, "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" And why, but because as he says in another place, "I and my Father are one."

The desire, then, of every living soul (I am sure it is my desire when the Lord is pleased to work it in my heart) is to be led by the Spirit of God into an acquaintance with the God-man; to behold the glory of God in Jesus Christ; to see the Godhead shining through the manhood, and yet to see the manhood veiling and yet deriving glory from the Godhead; and thus to come to Jesus as a high priest that is able to save to the uttermost all that come unto God by him; to feel nearness of access to the Father by approaching him through the Son of his love; and thus to enjoy sweet communion with Immanuel, God with us, God in our nature, God making himself known by taking our flesh and blood into union with himself.

"A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee." Psalm 91:7

When Noah was shut up in the ark, Noah and the favoured few, you know how they were tossed about, the rains coming down from heaven, the waters rushing and dashing below. The windows of heaven were opened and the fountains of the great deep were broken up, and while they were thus dashed upon the waters, not a drop came in unto them that were within. "It shall not come nigh thee." So you see the believer may be surrounded with troubles, and yet "it shall not come nigh him."

And there is something more in the expression used in reference to the making of the ark: "And shalt pitch it within and without with pitch" (Gen. 6:14). Now, it is a most remarkable fact that the word pitch in Hebrew (the word is Gopher) signifies also atonement. Now see, the slime or pitch with which the ark was daubed within and without kept every drop of water out. This very expression for slime or pitch in the Hebrew signifies also atonement; and is it not the atonement that keeps out the water? Can anything but the atonement keep the soul from the waters of God’s wrath and from the floods of vengeance that shall sweep away the world with the ungodly?

There is nothing but the atonement, and that bears up the soul, and keeps out every drop of rain. "It shall not come nigh thee." "Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him about." "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." "Received the atonement." This is it, to have the "atonement." God cannot twice exact payment for the debt. He is satisfied; he has declared that he is well pleased with the righteousness of his beloved Son. He exacts no more; his justice demands no more, and, therefore, fury is not in him.

"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." 2 Timothy 3:16, 17

On all subjects connected with our most holy faith, it is most desirable to have clear views. Every point of divine truth is laid down with the greatest clearness and precision in the word of God. The darkness, the ignorance, the confusion which prevent us from seeing it are all in us.

But as we search the Scriptures, as we meditate upon them, as we by prayer and supplication draw light, life, and wisdom out of Him "in whom are hid all the treasures of wisdom and knowledge;" and, above all, as we mix faith with what we read, there is often, if not usually, a gradual breaking-in of light; and as we follow up its heavenly rays, it shines more clearly and broadly, and the truth stands out more fully and prominently before our eyes. This is the only way in which we can be "filled with the knowledge of God’s will in all wisdom and spiritual understanding," and thus be established in the faith, abounding therein with thanksgiving.

To understand the scripture, to see in it the mind of the Holy Spirit, to be deeply penetrated with, and inwardly possessed of the heavenly wisdom, holy instruction, and gracious revelation of the counsels and will of God unfolded therein, demands much and continual patient and prayerful study. As in business, diligence and industry lead on to prosperity and success, and sloth and idleness are the sure road to ruin; so in the greatest, most serious, and important of all business, the concerns of the soul, there is a holy diligence, a heavenly industry, whereby it thrives and grows, and there is a slothful indolence whereby it becomes clothed with rags (Proverbs 23:21).

"For the Lord God is a sun and shield." Psalm 84:11

Is not the sun made to shine? It is his office to do so. So it is with the Sun of righteousness; he is made to shine. And does the natural sun lose any of his light by shining? Why, the more he shines, the more light he seems to have. For ages he has shone as brightly as now. His beams were as glorious before we had birth or being, and will be as glorious when the eyes which now see him are mouldering in the dust. Thousands of harvests has he ripened, millions and thousands of millions has he fed; but he shews no sign of exhaustion or decay.

And does Jesus lose anything by communicating his light, life, love, and grace? He is all the more glorified thereby; and the more you look to him as the Sun, that as such he might shine into and upon your soul, the more you glorify him as the Sun of righteousness. When in the morning we throw the shutters back, or draw up the blinds, it is to receive the sun into the dark room. So the more we are enabled by divine grace to throw back the shutters of doubt and fear, and draw up the blinds of unbelief which hang down over the mind, the more we glorify the Lord Jesus by receiving out of his fulness, and grace for grace.

Oh! it is good to be sometimes enabled to look beyond and above doubts, fears, misgivings, and the many things that try the mind. You may pore over your sins and miseries till you fall well-nigh into despair; you may look back upon your wanderings, inconsistencies, and want of fruitfulness, till you are almost ready to sink down without hope and die. To do this is to resemble a person wandering in a dark room, tumbling over the furniture, and at last sitting down and saying, "There is no light." If he can but throw back the shutters, the sun will shine into the room.

So we sometimes may sit pondering over our many inconsistencies till we say, "There is no light in my soul; there never was, and there never will be." O to be enabled (when I speak thus, I know well, from soul experience, that it is only God who can do it in us and for us) to throw back the shutters, and look away from those things that so weigh down the mind! Look up, O sinking soul, and see the blessed Sun still shining in the firmament of heaven! Why, the very power to do this, the very act of doing so, brings with it a felt blessedness.

How good, also, to be enabled to make use of Christ as a shield! Oh, how often we go to battle without this shield upon our arm! But depend upon it, the Lord would not have provided such a shield for you unless he knew that your enemies were too many for you. Doubt, fear, darkness, despair, the law, the accusations of a guilty conscience, the fiery darts of the devil—how can you fight against these enemies without a shield? Why, you would be like a soldier going out against the foe without either sword or musket, and laying his bosom bare to every weapon, without Minie or bayonet in his hand to defend himself.

So, to go into combat against the law; the accusations of a guilty conscience, and a desponding heart, and have no blessed Jesus to hold up as a shield against these deadly foes, would be enough to sink a man into despair. But if he be enabled to make use of the shield that God has provided, and to hold Christ up against a condemning law, a guilty conscience, an accusing devil, and a desponding mind, and say to them all, "Christ hath died, and died for me," then he receives into the shield those darts which would otherwise sink into his soul, and then they all fall harmless, because they all fell on the Lord Jesus.

"From all your idols will I cleanse you." Ezekiel 36:25

When there are no crosses, temptations, or exercises, a man is sure to go out after and cleave to idols. It matters not what experience he has had, whether of trouble or consolation, distress or enjoyment; if once he cease to be plagued and exercised, he will be setting up his household gods in the secret chambers of imagery. Profit or pleasure, self-indulgence or self-gratification will surely, in one form or another, engross his thoughts, and steal away his heart.

Nor is there anything too trifling or insignificant to become an idol. Whatever is meditated on preferably to God, whatever is desired more than he, whatever more interests us, pleases us, occupies our waking hours, or is more constantly in our mind, becomes an idol and a source of sin. It is not the magnitude of the idol, but its existence as an object of worship, that constitutes idolatry. I have seen some Burmese idols not much larger than my hand, and I have seen some Egyptian idols weighing many tons. But both were equally idols, and the comparative size had nothing to do with the question.

So spiritually, the idol is not to be measured by its size, its relative importance or non-importance. An auricula may be as much an idol to one man as a chest full of gold to another. If you watch your heart, you will see idols rising and setting all day long, nearly as thickly as the stars by night. Now exercises, difficulties, temptations, besetments, losses, trials, afflictions, are all sent to pull down these idols, or rather to pull away our hearts from them. They pull us out of fleshly ease, and prevent us from sitting down contented with a name to live whilst dead. They make us cry for mercy, pull down all rotten props, hunt us out of false refuges, and strip us of vain hopes and delusive expectations.

We do not learn that we are sinners merely by reading it in the Bible. It must be wrought, I might say, burnt into us. Nor will any one sincerely and spiritually cry for mercy, a sense of pardon and reconciliation by the application of atoning blood, until sin in its misery, in its dominion, in its guilt, in its entanglements, in its wiles and allurements, in its filth and pollution, and in its condemnation, is spiritually felt and known.

Where the Holy Ghost works, he kindles sighs, groans, supplications, wrestlings, and pleadings to know Christ, feel his love, taste the efficacy of his atoning blood, and embrace him as all our salvation and all our desire. And though there may, and doubtless will be, much barrenness, hardness, deadness, and apparent carelessness often felt, still that heavenly Teacher will revive his work, though often by painful methods; nor will he let the quickened soul rest short of a personal and experimental enjoyment of Christ and his glorious salvation.

"The Lord lift up his countenance upon thee, and give thee peace." Numbers 6:26

When we offend a person, his face is not toward us as at other times. It was so with Laban towards Jacob; and if we have in any way incurred a friend’s or superior’s displeasure, we watch instinctively his countenance. Is it down or up? Does it wear a frown or a smile? Is it looking upon us with the eye of affection, or are the eyes averted? We can tell in a moment if we know the countenance. Thus is the blessing asked, "The Lord lift up his countenance upon thee," as a kind and affectionate parent upon an obedient child, as a fond husband upon a loving, devoted wife; for such is God to his children—Father and Husband. And do we not, as children, often provoke him to look upon us with frowning brow, or rather, not to look upon us at all, to "hide his face," as we read, "that we cannot see him?"

The prayer then is, "The Lord lift up his countenance upon thee," with a smile upon it; free, open, forgiving, merciful, and mild, that thou mayest advance therein.

When a disobedient child comes home and sees its father’s face not towards it as before, it shrinks away; there is no pressing forward to get upon the knee, no throwing the little arms round the neck and snatching a kiss, but a shrinking away through guilt and shame.

So it is in the things of God. When conscience tells us how in this and that instance we have disobeyed, been inconsistent, transgressed, and done amiss, when we go into God’s presence there is a hanging back, a shrinking away, through fear of an ill reception. But oh, the change in the child when the frown disappears and the smile succeeds; when the little one is taken once more into the arms and the tears are kissed away! How much more so in the things of God when he kisses away the tears of the disobedient child, as in the case of the returning prodigal! There are no kisses like those kisses of forgiveness, of mercy, and of restoring grace.

"And give thee peace." Oh, what a blessing! As Hart says, "I’ll lay me down and sweetly sleep, For I have peace with God."

It is this that makes the pillow easy in life, and will alone make that pillow easy in death—peace with God through Jesus Christ, peace through the reconciliation, peace through the blood of sprinkling, "the peace of God which passeth all understanding." Many covet great things, high things. But what said the Lord to Baruch? "Seekest thou great things for thyself? seek them not."

Ministers often seek great gifts, great eloquence, great knowledge of mysteries, great congregations, great popularity and influence. They are wrong in seeking these so-called great things. Let them rather seek real things, gracious things, things that will make their souls blessed here and hereafter.

The blessing that the gracious soul most earnestly covets is peace; for this is the sweetest honey-drop in God’s cup. It is true that it does not make the heart overflow like joy, nor to dance with exultation like the first beaming in of the rays of hope, nor melt it down like the visits of love; but it is in some respects sweeter than all, because it so settles down the soul into sweet assurance; it is the realisation of the Saviour himself, for "he is our peace," and may thus be called the crowning blessing.

"And be gracious unto thee." Numbers 6:25

How sweet the gospel is! But what makes the gospel sweet? That one word which sheds a perfume through the whole—grace. Take grace out of the gospel and you destroy the gospel; you nullify and overthrow it; it is the gospel no more. Grace pervades every part and every branch of the blessed gospel; it is the life of the gospel; in a word, it is the gospel itself. "Be gracious unto thee." In what, then, is God gracious? In a broken law? What does that know of grace? In resolutions of amendment, creature performances, and human righteousness? Can the Lord, will the Lord shew himself gracious in these?

I have read of a project for extracting sunbeams out of cucumbers. We might as well expect to make sunbeams out of cucumbers as to make grace out of the law; it is cold as cucumbers; there is no sun in it. Grace, to be grace, must come out of the gospel. It is in the gospel, and out of the gospel must it come; and it does come, excluding all creature righteousness, putting an extinguisher upon all human merit. As the Apostle argues: "And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work" (Rom. 11:6). "The Lord be gracious unto thee."

But how is the Lord gracious? Perhaps you have had occasion, at some time of your life, to go into the presence of some one in worldly rank far your superior, and you went timid, nervous, and trembling; but you experienced what is called a "gracious reception." Did not that enable you to speak and open your petition? So it is in the things of God.

A sense of our meanness and unworthiness may and does make us tremble and feel timid before the face of the Most High; but when he draws us into his presence, and receives us graciously, as king Ahasuerus received the trembling Esther, extending to her the sceptre of his grace, it emboldens the soul to lay its petition at his feet. Nothing will do it but this.

But you feel and say often, "I am so unworthy." Will you ever be anything else? When do you hope to be worthy? When do you mean to be worthy? If you could be worthy to-morrow, where is your worthiness to-day? Is the old score yet paid? If you venture upon the ground of worthiness you must have the old score rubbed off before you come to the new.

Worthiness! where is it? In man? Never since the day that Adam fell. Righteousness fell in Paradise; when Adam’s hand touched the apple, worthiness fell to the ground, and never since has been able to raise its head. I must not, then, go to God upon the ground of worthiness. But may I go on the ground of unworthiness? I read of one who did, and met with a very gracious reception. "Lord," said one, "I am not worthy that thou shouldest come under my roof; but speak the word only and my servant shall be healed." What did the Lord say of this man? That he had not found so great faith, no, not in Israel. What, too, was the confession of the returning prodigal? "I am no more worthy to be called thy son." But this brought out the best robe, the ring for the hand, and the shoes for the feet. Why? Faith dwells with a sense of unworthiness; they are bosom companions; it dwells in no other but unworthy breasts.

Feel spiritually unworthy and you are spiritually believing, for it is faith that gives a sense of unworthiness. You believe you are unworthy; by the same faith that you believe your unworthiness you believe God’s grace. "Be gracious unto thee." That melts the heart; law and terrors do but harden. It is grace that softens, grace that melts, grace that constrains, grace that produces, godly obedience.