Psalm 85

Psalm lxxxv. brings out a principle of great practical importance, the difference between the forgiveness of what belongs to our former state, and the blessedness into which the believer is introduced in the enjoyment of relationship with God. Here, of course, it is in the restoration of Israel to blessing in the land in accomplishment of the promises of Jehovah. I shall now speak only of the principle as regards ourselves.

Forgiveness is known as the fruit of Jehovah’s goodness, and His sure goodness to His people, and hence full blessing is expected. But the two are distinct. So with us, forgiveness applies to all that we are, looked at as in the old man and his deeds. We are brought back and all the fruit of the old man is put away for ever by the sacrifice of Christ. We have thus full forgiveness. Wrath is gone as to it. All our sin is covered; but the distance from God and from the enjoyment of communion with Him is not removed. Fear of judgment and the Judge is gone; but the enjoyment of present blessing with God, His favour as upon those with whom is no question, and the going forth of divine favour in natural though righteous relationship, this is not entered into. Joy there has been, great joy there is, in finding oneself forgiven; but it applies to what we are in flesh, and is not communion with God in a nature capable of enjoying Him and none else, because coming from Him. Though forgiven, this distance, this want of enjoyment of God in the new and divine nature, is felt to be in its nature anger. It is not being brought to God. Nor can we rest without the enjoyment of His favour. For this the appeal in the psalm is made. The captivity of Jacob was brought back, but he looked for more, to be turned to God, and that all anger might cease. This is a large word; yet, knowing love and communion at least in hope, we cannot rest without it. We may have desired it, i.e., the sense of favour, but we cannot get it by progress or victory; we must get it by forgiveness and deliverance, for we are sinners. But when we have found there is redemption and pardon, there is then not merely the want of the conscience by which we must come in, but the spiritual desires of the new man. “Wilt thou not revive us again, that thy people may rejoice in thee1?” The soul is revived by the presence of the Spirit of God, and rejoices in God Himself. So Romans v.: we have peace with God: not only so, we joy in God through our Lord Jesus Christ, by whom we have received the reconciliation. “Show us thy mercy, 0 Jehovah (for it is mercy, but. mercy from God known in relationship with His own — for us the Father known in Christ), and grant us thy salvation.” But the soul has learnt grace and listens for the answer, because it looks for grace. It is not legal agony, but desired knowledge of God in favour. “He will speak peace. His salvation is nigh them that fear Hirn.”

Now this is all-important for the soul, not to rest in forgiveness (its first urgent necessity, that applies to what it is as a sinner), but to understand that it is called to the enjoyment of God, in the cloudless communion of a new nature, which being, morally speaking, the divine nature, has necessary and full delight in God, though a dependent and growing delight — we joy in God. No doubt it is and must be founded on righteousness’ — divine righteousness, as we shall see. It would not be God, were it not so; but it is not the settling that point with a God who is calling it in question, but enjoying God’s presence, communion with Him, according to the perfectness in which we have been placed before Him, enjoying Him in the divine nature of which we are partakers. This is thus spoken of in regard of Israel: “Mercy and truth are met together, righteousness and peace have kissed each other.” It is mercy, for it is granted to sinners in pure and sovereign mercy, but it is truth, for it accomplishes all God’s promises to Israel. To us far beyond promise, for there was none of the Church; but it is a stronger case. It is being in Christ and as Christ, and so before God according to the favour in which He is before Him as risen. Righteousness seemed against the sinner and was, but through th divine righteousness it associates itself with peace to the sinner. They kiss each other. Peace answers to mercy, righteousness to truth. They have — we have — peace through mercy; but righteousness by the faith of Jesus Christ brings us into the full enjoyment of the place He is in, or it would not be righteousness. Truth springs out of the earth; i.e., for Israel all promised is accomplished there. With us, of course, it is sitting in heavenly places in Christ Jesus. It is not, glory shall dwell in our land, but we are in title and place in the glory of God on high. But in all cases righteousness looks down from heaven.* It is not for Israel or for us, righteousness looking up from earth to claim blessing from heaven. He has estab: lished righteousness in the very heavens. Christ is there. He is there by the righteousness of God. The righteousness was a divine, heavenly righteousness; He having glorified God, is glorified with God, and in Him, and that is divine righteousness. Our heavenly and Israel’s earthly blessings both flow from it. Then comes conferred blessing, too, and so surely it is all the produce of that heavenly country, its joys and privileges are made ours to enjoy. The last verse properly applies to earth. But there is a truth yet connected with this I have not noticed. The present government of God applies to this walking in divine enjoyment, not to forgiveness and peace. We enjoy this blessed communion, dwelling in God and God in us by the Holy Ghost given to us. If we grieve Him, we arc made sorry, humbled, perhaps chastened. It is always our place, but its realization and enjoyment

* Note how this sets aside legal righteousness; that looks up.from earth.

depend on the revelations and action of the Holy Ghost in us, and these depend on our walk, and state, and obedience. So in John xiv. and iv. The enjoyment of divine favour and blessedness is made to depend on the walk of the saint. It must, if it is by the Holy Ghost dwelling in us; for how should we be enjoying communion in love in the midst of evil or idle thoughts] The presence of the Holy Ghost depends on righteousness — Christ’s presence on high. That sheds God’s love abroad in our hearts. We dwell in Him and He in us. But if evil is there, the flesh is at work, the Holy Ghost is grieved, communion is interrupted. It is not a question of title (that is, settled: Christ is in heaven), but of enjoying the blessedness I am brought into, enjoying God. Here all our walk with God is in question (though it is by grace I do so walk aright). What I urge here is the soul’s getting clear hold of the difference between forgiveness — grace applied through Christ’s work to sin and all the fruits of the old man, and our introduction in Him in righteousness into the presence and communion of God where no cloud or question of sin ever comes. We may get out of this (not out of the title to it, but its enjoyment in spirit — not that peace is destroyed with God, but communion), but in it no cloud of sin can come. We are loved as Christ is loved. All depends on His work. But one is the forgiveness of that out of which we have been brought, the application of Christ’s work to our responsibility as children of Adam in flesh. In the other we are not in flesh, but in Christ, in the enjoyment of that into which He is entered — our life for ever.