“Remember, O Lord, Your tender mercies and Your loving kindnesses, for they have been of old.”
The eternal status of the mercy of the Father unto His children is commensurate to the eternal existence of His children in Him. When God created man in His image, He created him male and female having his seed within him; this is the image of God. He has His Beloved in Him which no man could ever separate and His eternal seed in Him is the fullness of His body. Many have developed the phrase ‘seed substance’ but, since that term cannot be found in the testimony of the scripture, there should be caution in its use. The fullness of the Godhead is all inclusive and complete; nothing can be added to God or the work which He has done and that fullness cannot be diminished. Though the manifestation of His power and perfect will is revealed in time to the creatures of time; “although the works were finished from the foundation of the world” (Heb. 4:3).
The security of the children is the immutability of the Father. He remains constantly the same, not being a respecter of the creature or influenced by the time which He created as the boundaries for the manifestation of the events which are coming to pass, and because of this constant, neither His love nor His work can ever change. The cry of the penitent petitioner here for the Lord to recall that which He cannot forget is not to be considered a stimulant or motivator to move God into action, as most religionists view and portray prayer, but rather it is the basis for the right of the petitioner. The memorial of the love of God for His people is the Lamb, standing as He had been slain from the foundation of the world. Since time began in the creation and the Lamb stood (resurrected) before time began, His blood is eternally shed, being slain and resurrected in the eternal abode. Thus the salvation of Yehovah, which is the wall surrounds the city of peace, is continually before Him; He does not need to be reminded of the names engraved in the palm of His hand or the work which He has done. There is no man capable of understanding the fullness of His love or the singularity of His purpose, how then could man remind the Creator of what He has done?
The petition is unto the memorial of the Lord which He has given to His people wherein His Spirit bears witness with their Spirit that they are the sons of God. It is His covenant wherein He has completed all His works for the love of His Beloved, for they are His workmanship created in the Anointed Salvation of Yehovah unto good works. His desire is upon the Beloved and His wisdom has built His city, settled firm upon the seven hewn pillars, as the place prepared for Her; thus He alone is “worthy to receive glory and honour and power for You have created all things and for Your pleasure they were and are created” (Rev. 4:11).
This covenant is not like the one He made with the children of Israel in the wilderness primarily because man has no portion in this memorial. The type given was a pattern of the heavenly reality wherein no residue of Edom dwells for all men are liars, working abomination and the lie before God (Rev. 21:27). The covenant in the wilderness contained tangible blessings of earthly inheritance based upon the obedience of man and was broken before it was even delivered unto the children of Israel (Ex. 32:19). The purpose of God, however, was to make an open demonstration of His mercy and patience, not hoping that man would turn unto Him and repent, but to show that He alone is God and there is none other. The prophet proclaimed the word of God, calling to remembrance the wickedness of the people, but they did not repent for faith was not given unto them. These servants of God preached the gospel, the power of God unto deliverance, and the people heard, but faith was not intermingled with the word for these people, having ears to hear, could not hear the word of God; “I know you are of Abraham’s seed but you seek to kill Me because My Word has no place in you” (John 8:37).
“Remember not the sins of my youth nor my transgressions; according to Your mercy, remember me for goodness sake, O Lord”
This cry was presumptuously made by Adam, as he stood clothed in his apron of fig leaves. He wanted God the Creator to remember who and what He had made and to overlook the action which Adam did not understand as being inappropriate but the children of hope despise that which is of the earth. They know, having been made subject to the bondage of the vanity of this existence, through the teaching of the Spirit of God that this world is temporal and, while ordained necessary by the will of God, yet their way is unclean. They stand guilty in the flesh before the righteousness of God and in the abomination before Him, that they have no right to claim any blessing or seek the mercy of God based on their actions, intentions, or pretenses of the flesh. As the light of His glory shines into the hearts of those who have been born from above, they see the image of jealousy at the entrance of their earthen temple. The perfection of the Holiness of God reveals the abomination which they are in Adam while claiming to be the children of God through heritage, ritual or superstition and yet the Spirit continues to shew “greater abominations”.
This realization of the wickedness of the inner chambers of the natural man, wherein he has defiled himself with the things of nature, supposing himself lord over all, does not end with a simple manifestation of the fact; the habitual nature of man to attempt, as Adam in the garden, to be like God, rises up as the smoke of the incense of the censer, as the arrogance of man presents himself as a priest of God, whom God should hear (Ja-az-a-niah) even though he is convinced that he is hidden or concealed from God (Sha-phan) (Ez. 8:11); yet this lesson is not complete.
The Spirit now intensifies the revelation of truth as He shows a ‘greater abomination’ of the ways of Esau in the inner court of this house where the entrepreneurial ways of man have taken the types and foreshadows of the truth and turned them into commodities. The children of Israel could not keep the Law of God in type but rather than being convicted of their inability and the need for mercy, they turned their backs toward the Temple of Yehovah and, facing the east, they served and worshipped the sun rather than the Creator; “Then He said unto me, Have you seen this, O son of man? Is it a light thing to the house of Judah to commit the abomination which they commit here? They have filled the land with violence and have returned to provoke Me to anger and they put the branch to their nose Therefore will I also deal in fury; Mine eye shall not spare neither will I have pity and though they cry in Mine ears with a loud cry yet will I not hear them” (Ez. 8:17)
It is all too common that this is made out to be a text against the people of Israel for their apostasy before God but the nation of Israel stands as a type and example of the way of man. When the Spirit of truth revealed the abomination of the way of Saul of Tarsus he was brought low and esteemed as they least of all the apostles as one “born out of time’. He saw the depths of his wickedness and the fruit that was produced. Herein he knew the mercy of God and though he did what he did in “ignorance” yet he knew the guilt that he bore. Each child of the King is taught the same lesson concerning the wretchedness of the flesh as the Spirit causes them to grow in the grace and knowledge of His will and knowing the dark corners of the house of this dwelling, they plead that the Lord will not regard the sin or transgressions of their former ways.
Yet is this not the promise of God? Has He not said that He has not dealt with His children after their inability in Adam for He has removed their iniquity as far as the east is from the west? (Ps. 103:10ff). Has He not said that the sin of His people is forgiven “and I will remember their sin no more” (Jer. 31:34)? And as He has spoken, has it not come to pass? Indeed it has by the grace of God who cannot change neither can He deny Himself or oppose His perfect will yet the children are made aware of the vileness of man in order to understand the mercy which God has for His Beloved. The salvation of the Lord is revealed unto as many as have been ordained unto eternal life in His appointed time. They believe as the work, which is God’s alone, is performed when he opens their hearts and shows them His power and glory. The Spirit teaches each man to know the Lord understanding the absolute perfection of His ways and the corruption of the ways of Adam; thus they see the vanity of this world, the wrath of God which is poured out against the ungodliness of man from whence they have been delivered and the body of this death from which they look to be delivered when the time of this habitation is over.
“But I say, through the grace of God given unto me, to every man that is among you, think not more highly than he ought to think, but to think soberly according as God has dealt to every man the measure of faith” (Rms. 12:3)
It is the way of the natural man to seek the approval of others. The teaching of this way is presented in the need for good self-esteem and the awards that come from the accomplishments in the flesh which show maturity in the matters of life. God has placed each earthen vessel in this environment and has properly equipped each man with the will and abilities necessary to accomplish that which the Sovereign has appointed to come to pass. The experiences which each of the children of the Kingdom have as they wander through this foreign land are needful for the support and comfort of their fellow sojourners for the temptations which they endure are common unto men.
But God has not put the things of this world into the mind of the sons of Adam so that they may feel good when they overcome and take control over the cares of this world and the flesh for no man is capable of such an endeavour. He has placed these things in the natural mind to bring man low under the burden of life; He has subjected the natural frame and afflicted man with these cares to occupy the desires of their life and to show that they are neither the masters of their ways, directors of their steps or the shapers of their own destinies. The events of life happen to each of the children of the dust in their appointed times and while the trammeled eye of the body perceive these events as the experiences of life, the children of hope understand them as the manifestation of death for that which is seen is temporal and fades away.
He has left His people in the midst of this present evil generation, which seeks signs and wonders, afflicted and poor and as they grow in the measure of faith given them, they see the iniquity of man and the emptiness of his delights. This causes the children to look unto the salvation of Yehovah who is the author and finisher of their faith for they see that there is no hope in this world. Yet as they know the uncleanness of their ways in Adam, for none are exempt from this inherent inability, they are brought to the place of understanding. Here there is no place for the accolades of the filthy hands of man which pollute everything he touches or his selfish intentions as he looks for the crowns and rewards so often preached in the doctrine of the dust. The reality of this existence forces the children to the ground where they dare not lift their head unto the heavens but smiting themselves upon the breast they cry, “God be merciful to me a sinner” (Luke 18:13)
“Good and upright Yehovah therefore He will teach sinners in the way. The meek He will guide in judgment and the meek He will teach His way”
The hand of the Lord is perceived as being heavy upon His children as His tribulation (press hard upon, make the way narrow) is not well received in the flesh. The goodness of God leads His people to repentance and unto this He teaches them that they are sinners after the manner of Adam. There can be no understanding of forgiveness if there is no understanding of the need for forgiveness but God has not placed that as a prerequisite for forgiveness. His people being in Him and having not yet become partakers of flesh and blood were first covered by the blood of the atonement and sealed with the blood of the covenant. The vessels afore appointed unto them as the tabernacles of this dwelling were struck with the blood and the leaven was cleansed form within the house that the incorruptible seed that should be planted within the corruptible vessel could not be polluted by means of the dead body; “for the body is dead because of sin” (Rms. 8:10).
In the fullness of time, the vessel is formed in the womb and as Jacob was there with Esau in the womb, so the children born from above become partakers of flesh and blood. These two manner of people struggle together from the beginning and it is hard for the one to kick against the pricks even though it has been ordained that for an appointed time they should walk “according to the course of this world, according to the prince of the power of the air, the spirit that now works in the children of disobedience, among whom also we all had our conversation in times past in the lusts of the flesh, fulfilling the desires of the flesh and mind and were by nature the children of wrath, even as others. But God, who is rich in mercy, for His great love wherein He saved us, even when we were dead in trespasses and sins has quickened us together with Christ (by grace are you saved) and has raised us up together and made us sit together in heaven in Christ Jesus, that in the age to come He might show the exceeding riches of His grace in kindness toward us through Christ Jesus. For by grace are you saved and that not of yourselves, the gift of God, not of works lest any man should boast” (Eph. 2:2ff).
The trademark of the doctrine of man is centered in the need for self-adulations in the work he performs. Adam made his clothing and blamed God for the events that had just transpired and his arrogance continues from generation to generation. The children of hope are brought low by the love of the Father and having in mind the anguish and the bitterness of their existence in this world they have hope. He has subjected His people to this vanity by reason of hope in that which cannot be seen or properly explained. Having their affections set on Jerusalem from above the flattering words of the strange woman, while appealing to the flesh, are the manifestation of the death of this outer man and his world. She calls to the foolish man in the attire of the harlot that she is claiming that she has made peace by paying her vows before God. This is exactly what the young lawyer said when he told Jesus that he had kept the law from his youth upward and sought to inherit eternal life. He was presenting himself as a child of the king by the works which he had done yet he lacked one thing and that was the love of the Father.
The strange woman, which is the life in this world, has decked her bed with coverings of tapestry and with carved works and fine linen from Egypt. She has perfumed her bed with myrrh, aloes and cinnamon in order to hide the truth of appearance and the stench of death. This is what the mind of man delights in as he is drawn away by the desires of the life of this world but the children of hope, being taught by this understanding are repulsed by the woman and hate themselves for following after her. Thus they cry unto the Father not to regard that which is being shown unto them and as they see the depth of their corruption they know better and better the contradiction of sin which He endured against Himself; herein they are made thankful for His grace and mercy.
“All the paths of Yehovah are mercy and truth unto such as keep His covenant and His testimonies”
The well-meaning and sincere work-mongers shrouded in their robes of duty faith latch on to the keeping aspect of the covenant of God and, like the Pharisees of old, they begin to re-arrange, codify and systematize what they understand to be that covenant that they may show the way to keep the same. Saul of Tarsus thought himself blameless when it came to the righteousness found in the law of God and, standing on the promises, he was shown that it was all a pile of dung. Not that the law was thus for the law of God is perfect and those which keep His commandments are not made perfect by doing so rather they must be so in order to do the same.
Only the incorruptible seed born from above can keep the perfect Law of God because their head, being the Anointed Salvation of Yehovah, has kept the law and fulfilled it in all righteousness. This imputed righteousness is the righteousness of the saints wherein they have been granted to be arrayed in fine linen, clean and white. There was never a time or possibility that the ruler of righteousness could fail to measure up to His own standard which He purposed and maintains in Himself by the power of His will, and there can never be a time or possibility that any of whom the Father gave unto Him could fail to hit that mark. Each child therefore strives for the mark of the high calling in the Anointed Salvation of Yehovah as they run the race set before them with patience (the fruit of the Spirit within) looking unto He who has finished the work given unto Him and is set down at the right hand of the Father; this is the testimony of truth.
These also keep the commandments of God because He has put His Spirit in them and, having written His Law upon their inward members, the Spirit causes them to walk in all His statutes and keep His precepts. Herein do the children love the Father with all their heart, mind and strength and they love the fellow members of the household as they love Him. Thus in keeping His commandments all men know that they are His disciples, because they have love one for another, and thus they are hated of all men for His name sake. The natural man cannot stand the light for it reveals his works and ways and since he has no concept of the truth he is repulsed by the Salvation of Yehovah for He is the Way and the truth and the Life.
The first covenant at Mt. Sinai was not a test to see if man could keep the Law of God; it was the demonstration of condemnation unto death for by the deeds of the law no flesh shall ever be justified. Even if one were to keep the handwriting of ordinances it would only prove that he was a sinner for one without sin has no obligation to keep the Law. Yet if one were to abstain from keeping the Law he would indeed be proving himself a sinner for sin is the transgression of the Law. Thus the Law shows the sin and, as a schoolmaster, brings the children of grace unto the Anointed Salvation of Yehovah. The world, as the Lawyer that came to Jesus, tries to justify itself by claiming to have kept all these things from the first days while the children of hope cry out; “for Your name’s sake, O Lord, pardon my iniquity for it is great” (25:11).
“The secret of Yehovah is with them that fear Him and He will shew them His covenant”
In complete deference to the neo-evangelical ideology, the gospel of the Anointed Salvation of Yehovah is not for the world; it is exclusively for those whom He came to seek and to save. These are indeed of every nation, kindred, tribe and tongue of this world but His deliverance is for them whom He knew before the foundation of the world as His people. The hidden things of God are revealed from faith to faith and cannot be proven to the inquisitive mind of man, for they are spiritually discerned, who is an evil and adulterous generation who seeks a sign. The sign has been given and ignored of man yet he runs to and fro upon the face of the earth each time a notice is given that the Anointed is lo here or lo there.
Unto them in whom the Spirit dwells there is reverence and fear concerning the great King over all the earth. It is not a fear of destruction, though each knows that he is indeed worthy of His wrath but rather an awe at the magnitude of His greatness and His loving kindness toward the election according to grace. This reverence cannot be taught in the seminaries or the Sunday school classes for it is the covenant of God wherein he has said; “And they shall no more teach every man his neighbor and every man his brother saying, Know Yehovah: for they shall all know Me from the least to the greatest of them” (Jer. 31:33).
His covenant is the gathering place of His people from the four corners of the earth and from generation to generation. It is the place where He has assembled His sheep and given them rest; wherein the divine counsel dwells in the familiarity of the like precious faith and a common deliverance. Here the promise is that He has performed all our works for us, the assurance is that we are His workmanship, created in the Anointed Salvation of Yehovah unto good works and the comfort is that it is He who works in us both to will and to do His good pleasure; this is Emanuel, the intimacy (secret) of God with us.
Your servant in Christ,
(Elder) Chet Dirkes
April 8, 2018