The Universal Christ

"The resurrection gives us a Christ who is spiritually present; the Holy Spirit gives us a Christ who is universally present. By the coming of the Holy Spirit the risen Christ is made omnipresent, and the whole process of revelation here and now completed. Nothing higher can be looked for until the veil is dropped on the other side. Momentous consequences follow the acceptance of this truth. If the age of the Spirit under which we are now living marks the final outgoing of God to man; if the God who is manifested in Christ is every-where present in the Spirit; if through the medium-ship of the Spirit he dwells in the inner sanctuary of the soul; if he is not only with man, but in man; if through the Holy Spirit his presence within the soul is realized as the presence of Christ, then the time foretold by Jesus has come when temples and shrines are no longer indispensable, when every man has immediate access to God as the Father, and when every humble receptive soul may become "an habitation of God in the Spirit." "
- James Mann Campbell (The Presence, p. 89)

The New Covenant Gift of the Spirit

"Let us recall the three considerations that have been
mentioned. First, that our Lord Himself in His Divine-human nature was on earth, and is now in heaven, possessed of the fulness of the Spirit, and this in such a manner that the Spirit entered into all He was in the one sphere, and enters into all He is in the other. Secondly, that the Spirit given us by our Lord in His glorified condition is His own Spirit in the most definite and particular meaning of the words. Thirdly, that when the Spirit is bestowed upon us He must be made inwardly and experimentally ours, entering into all that we are in a manner similar to that in which He entered into all that Jesus was and is. Let us fix these three points distinctly in our minds, and it will follow that the Spirit promised as the chief gift of the New Covenant is pervaded by human as well as Divine elements. As the Spirit of the exalted and glorified Lord, He is not the Third Person of the Trinity in His absolute and metaphysical existence, but that Person as He is mediated through the Son, who is human as well as Divine. It is on this particular aspect of His being that He diffuses Himself through the members of Christ's body, and abides in them. Only as human, entering into and coalescing with what is human, can He be also our Spirit dwelling in a living and real way within us."
- William Milligan (The Ascension and Heavenly Priesthood of Our Lord, p. 189)

Wednesday, March 22, 2017

The Rest of God, part 3 of 3

Heb. IV.—4. For he hath sald somewhere of the seventh day on this wise, And God rested on the seventh day from all his works; 5. And in this place again,
'They shall not enter into my rest.'
6. Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, 7. He again defineth a certain day, saying in David, after so long a time To-day, as it hath been before said,
'To-day if ye shall hear his voice, 
Harden not your hearts.' 
8. For if Joshua had given them rest, he would not have spoken afterward of another day. 
"And if you would know why so few Christians enjoy this rest, it is because they do not know Jesus as their Joshua. We shall see later how Aaron was only a type of Christ in His work on earth. Melchizedek is needed as a type of His work in heaven, in the power and joy of the heavenly life. Moses and Aaron both shadow forth the beginning of Christ's work—His work on earth; Melchizedek and Joshua His work in heaven. They show us clearly how, as in the type God ordained, so in reality there are two stages in Christian knowledge and experience. All the feebleness of our Christian life is owing to one thing: we do not know Jesus in heaven; we do not know that Jesus has entered in for us (vi. 20, ix. 12, 14), and that this secures to us boldness and the power of entrance into a heavenly state of life; that He there sits upon the throne as our High Priest in power, maintaining in us His own heavenly life; keeping us in personal fellowship with the living Father, so that in Him we too enter the rest of God. lt is because we do not know Jesus in His heavenly life and power that our life is feeble; if we learn to know Him as He is to be revealed in this Epistle, as our heavenly Joshua, actually bringing us and our inmost nature into the rest of God, we cannot but enter into that rest. When Joshua went before, the people followed at once in fellowship with him. Entering the rest of God is a personal practical experience of the soul that receives the word in living faith, because in it it receives Jesus on the throne.
Let us do what Israel did in crossing Jordan; they allowed Joshua to bring them in; they followed him. Let us follow Jesus in the path He trod. In heaven God's will is all. On earth Jesus made that will all. He lived in the will of God, in suffering and doing, in meeting trial, in waiting for the Father's guidance; in giving up everything to it, He proved that God's will was His path. Follow Him. Yield thyself, in the death to self, to the will of God ; have faith in Jesus on the throne, as thy Head and life, that He has brought thee in and will make it true in thy experience; trust Jesus, as being partaker of His nature and life, to work all in thee that the Father seeks; and thou shalt know how blessed it is to enter the rest of God.
1. Deep restfulness, even amid outward activity, is one of the most beautiful marks and aids of the life of faith. Cultivate that holy stillness that seeks to abide in God's presence, and does not yield too much to things around.
2. This rest is God's rest: lt is found in His fellowship. Think of all He sees, of all He feels, and has to bear; think of the divine peace and patience with which He guides all; and learn to be patient and trustful, and to rest in Him. Believe in Him, as the one God who worketh all in all, and works in thee that which is well-pleasing in His sight, and thou shalt have perfect rest in letting Him do all for thee and in thee.
3. God is a supernatural, incomprehensible Being ; we must learn to know Him in a way that is above reason and sense. That way is the adoration of faith, and the deep humility of obedience. Through these the Holy Spirit will work the work of God in us.
4. All entering in means a coming out from the place we were in before. Forsake all, and follow Jesus into God's presence.
5. O my soul, listen to this word of the great God, and let His unspeakable love draw thee— To-day, enter into My rest."
- Andrew Murray (The Holiest of All, pgs. 147, 149-150)

*Re-post from 5/16/15

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