Hosted by PAULFROMNYS
Based on Malachi 3:16-18 I believe the Lord will harken to us as we consider his word together.
And in John's Gospel, it is not all nations, neither is it the whole creation, nor the race of men, but it is the testimony to the world. "God so loved the world that He gave His Son" (John 3:10). "For God sent the Son... that the world might be saved through Him." (17). "This is indeed the Saviour of the world" (4:42). Hence the message of love.
Each of these four Gospels have their own great importance, a vital rich and significant importance to the ONE GOSPEL in its fourfold aspect.
For real adequate effectiveness in the preaching of the Gospel the first supreme need is the absolute assurance of the sovereignty of the Lord in government; that is basic, lf you have not got that you have not got your foundation; you must know that the sovereignty is in the hands of the Lord Jesus now. It is the Gospel of His Son - "For God is my witness whom I serve in my spirit in the gospel of His Son" (Rom. 1:9). And to serve in the Gospel of His Son you have got to have full assurance of the sovereignty of that Son in the matter of government. He HIMSELF has declared "All authority... has been given unto ME" - it is now in the hands of the Lord Jesus.
Nothing has changed from how God designed it with Jesus. A family of love and peace continues to invite ignorant into the family God who will adopt from the forgiveness Jesus brought.
Yes, it is written that when the church is gathered in the Spirit, ignorance and unbelief will be addressed.
In Matthew's Gospel the Church is introduced in the New Testament, and introduced in relation to the sovereignty of the heavens; - Jesus asked - "Who do men say that I the Son of Man am? (A.R.V. marg.). Who say ye that I am? ...Thou art the Christ the Son of the Living God! ...Blessed art thou Simon... for flesh and blood hath not revealed it unto thee but My Father who is in heaven.... and upon this rock I will build my church and the gates of Hades shall not prevail against it... whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matt. 16).
Here are several important and significant features in this first introduction of the Church in the New Testament. The Lord is the Builder of His Church; "I will build my Church" (Cp. Zech. 6). Hell is against this building of the Church but the Sovereign Lord says: "The gates of Hades shall not prevail against it." This implies that there is conflict. The binding and loosing in His name on earth and in heaven speaks of sovereign authority, and makes the Church to be the administrative instrument on earth of that sovereignty as it [the Church] is in touch with the throne in heaven: and this in relation to government.
The vital and all embracing fact is that the Church is built on the revelation of who the Lord Jesus is: He asks "Who say ye that I am?" "Thou art the Christ the Son of the Living God"; "On this rock I will build." The Church is the administrative instrument of that sovereignty.
It is striking that the Church is introduced as the Lord Jesus turns from Caesarea with set purpose towards the Cross, by which He will secure the Church and the consummation of the purpose of God. Link Matt. 16 with Rev. 1, and there we see the Lord Jesus with the sovereignty in His hands, and there it is connected with the Church; why? Because the Church is intended to be the Administrative Instrument of that sovereignty. "I saw in the midst of the candlesticks ONE like unto the Son of Man... when I saw Him, I fell at His feet as one dead... He laid His right hand upon me, saying fear not... I am alive for evermore and I have the keys of Death and Hades, write therefore... and send to the seven churches." (Rev. 1:13,17,18,19,11).
All the political divisions of this earth come under the hand of Christ, for nations represent the political divisions of this world, and His authoritative commission is "therefore go ye to all the nations." He does not say they will not kill the messenger, or that evil does not exist; but the issue is secured and revealed as already possessed. The book of the Revelation sees it already in being, for Revelations is the issue of Matt. 16, "I will build My Church and the gates of Hades shall not prevail against it." "All authority hath been given unto Me in heaven and on the earth" (Matt. 28:18) "Therefore go to the nations, I have all authority, and I send you unto them; Hell shall not prevail against you."
Pass to the Epistle to the Ephesians, and we see that God the Father hath made the Lord Jesus to "sit at His right hand in the heavenlies, far above all rule and authority and power and dominion, and every name that is named... and He hath put all things in subjection under His feet, and gave Him to be head over all things to the Church, which is His body." (Eph. 1:20). "God being rich in mercy, for His great love wherewith He loved us... made us alive together with Christ... and raised us up with Him, and made us sit with Him in heavenly places in Christ Jesus" (Eph. 2:4,6). He is seen far above all authority and every name that is named: now we have to see the link between Him and ourselves in this; it is necessary and vital. We have always got to see the instrument of government - the Church in relation to its spiritual elevation, as seen in the Ephesian letter, "far above all". It is very significant that the rule of the Heavens is so emphasised in Matthew and brought out in various ways; and Matthew is the Gospel that introduces the Church in the New Testament. 1mt
Symbols of Spiritual Ascendancy
Mountains have an important place in Matthew's Gospel, and this is significant in the Gospel which introduces the Church: for the Church has got to be seen in spiritual altitude, out of the world in spirit, and out of the world as to voluntary connection with it: for a true seeing of the Church it must be seen from the standpoint of its altitude, which is - "with Christ far above all," that is how God sees it, and only so is it the instrument of the administration of that sovereignty invested in the Sovereign Head of the Church, the Lord Jesus.
Mountains are mentioned fourteen times in Matthew, and mountains in the Scriptures represent spiritual ascendancy. The Lord is governing things from the mountains in Matthew; we read of Him spending nights of prayer in the mountains. He appoints a place in a mountain to meet them when risen from the dead, and He, risen, has put His Church in the mountains: "The disciples went... unto the mountain where Jesus had appointed them... and Jesus came to them... saying, all authority hath been given unto Me in heaven and on earth... go ye therefore... lo, I am with you all the day even unto the consummation of the age." (Matt. 28:16-20, A.R.V.)
"And it shall come to pass in the latter days, that the mountain of the Lord's house shall be established on the top of the mountains and shall be exalted above the hills and all nations shall flow into it," (Isa. 2:2). The Church in its administrative position is always related to the heavens, and the Lord meets the Church and commissions it in the mountains before He passes up in glory. Judgment is also from the mountains: "O Jerusalem, Jerusalem... how often would I have gathered thy children together... and ye would not! Behold, your house is left unto you desolate" (Matt. 23:37-38).
The end of Matthew's Gospel sees Jerusalem set aside, ignored - "The eleven disciples went into Galilee unto the mountain where Jesus had appointed them" (Matt. 28:16). Here the Lord is speaking to them of sovereignty: but sovereignty as related to the nations. Galilee is a question of sovereignty, not grace: it is grace that takes Jerusalem in - "He led them out until over against Bethany, and lifted up His hands and blessed them, and was carried up into Heaven, and they worshipped Him and returned to Jerusalem with great joy." (Luke 24:50-53). Only grace takes Jerusalem in, sovereignty sets authority aside as to having its base in Jerusalem, and brings all sovereignty into the Person of the Lord Jesus; and He in a mountain in Galilee away from Jerusalem. It is the authority of the Person of Christ, the authority is not in Jerusalem but in HIM and HE is universal, not merely local.
Luke begins at Jerusalem, and grace continued in Jerusalem until they slew Stephen, when they committed the sin against the Holy Ghost, and the Lord moved out from Jerusalem to the Gentiles, i.e. the nations: but first He gained a company out of Jerusalem at Pentecost in relation to all nations. Wonderful grace to those who crucified Him. He could have cast them off, but no! He got His representative nucleus out from Jerusalem; here is sovereign grace at work!
Again He did the same thing in a member of Christ, thereby showing who touches a member of the Body of Christ, directly touches Christ HIMSELF: "Saul, Saul, why persecuted thou Me?" Saul was persecuting Him in the person of Stephen and sinning against the Holy Ghost; and the Lord moved out from heaven. Grace strove with Saul until he became Paul.
The Lord does not recognise authority as having its seat in Jerusalem, but in dealing with authority to all nations He moves into Galilee. Matthew brings in authority as invested in the Person of our Lord Jesus, then brings in the Church as the administrative instrument of that authority, and lifts it out as of the earth, bringing it into the heavenlies and the universal. A Remnant, an Elect Company, an Overcomer Vessel, a Called out People, or whatever you like to name them, has to be brought into the position of spiritual altitude and ascendancy, and so have administrative government in the nations; but it is the sovereignty in Grace; in this age it is a Throne of Grace. And the sovereign grace of God in Christ Jesus is being proclaimed to the nations and calling out from them a people for His name. 1mm
Seventy-five times the "Heavens" are mentioned in Matthew's Gospel, which is the Gospel of the Kingdom of Heaven - the rule or the sovereignty of the heavens.
The heavens are seen ruling at the birth of the Lord of Glory, the star seen in the East was the one star which ruled the heavens at that time, and was governing things on the earth; bringing Wisdom from the East to worship at the feet of the Lord Jesus, the Babe of Bethlehem. The heavens are sovereignly ruling in relation to the coming of the Son, for the "Greater than Solomon" is here; and a new day has dawned for the world with the coming of Jesus Christ. The "East" signifies the dawning of a new day. Herod tried to break in, but the heavens ruled. That one star was ruling in the heavens and governing things on earth, at that time it was THE STAR in the heavens.