The moral principles of the Kingdom of God are unchanging in every generation. To most people their definition in Romans 14:17 is obscure. We have, first, the negative proposition that the kingdom of God is not meat and drink. It is not material, nor does it appeal to the natural senses in any way.
On certain occasions men meet to exalt the memory of a great poet or other genius who has left "his footprints on the sands of time." But before the evening is gone they are probably controverting the principles which that genius sought to inculcate in men's minds. Similarly, if Christians merely talk and sing of the coming of the Lord and other precious truths, and are not following after the things which make for peace, and which will edify one another (Rom. 14:19), they are controverting the principles of the kingdom of God. In their case, the expressions of precious truths are but beautiful sentiments, in other words "meat and drink" to suit the mental tastes of mankind.
But the definition! has a positive as well as a negative side. There are three great prominent principles which are characteristic of God's kingdom:(1) Righteousness, (2) Peace, (3) Joy, and these are all enshrined in the Holy Ghost. These principles remind us of the subject matter of the first four psalms. Ps. 1 sets forth the moral beauty of God's Man, and Ps. 2 shows^is ideal in power or strength. There were two pillars in the temple-Jachin and Boaz-meaning beauty and strength (see 1 Kings,?). So there are two great essentials, or pillars, in righteousness according to God's rule, and these are beauty and strength. In human righteousness, strength is too often exaggerated out of proportion to beauty, and so, in the name of right, deeds of great harshness are perpetrated. But God's righteousness is always beautiful as well as strong. Thus if we act in accordance with the principles which govern the king-' dom of God, we shall not allow our good to be evil spoken of, by insisting on the strength of our cause to the exclusion of what is beautiful and comely in God's sight. For it is only in that way we can serve Christ and be found well pleasing to God; otherwise for meat or self-gratification we are destroying, or rendering of no effect, the work of God.
Psalm 3 sets forth the second principle:viz., peace. The peace of God which keeps sentinel over the heart is not peace of circumstances; when our property is safe, our business prosperous, our health good, and our relationship with our associates happy, we are apt to think that we are enjoying the peace of God. The peace of God is rather the peace of superiority to circumstances, for He is above and over all. Fulfilling the condition, He will put His peace into our hearts to garrison them against the power of circumstances; and thus we will come to know what the apostle meant when he said:"For as to me I have learned in those circumstances in which I am, to be satisfied in myself (Phil. 4:1, New Trans.).-Ed. But when we nestle down in the nest of circumstances it is necessary for our soul's prosperity that God should stir up the nest and dispel our fancied peace.
Psalm 4 speaks of the third principle:, viz., joy-1:e., in metaphor, the music on the stringed instrument (Neginoth). In response to the cry, ;'Lord, lift Thou up the light of Thy countenance upon us," the inmost being of the Psalmist was thrilled with the stable assurance that the Lord had put gladness in his heart in the days of adversity more than when his cup was overflowing with prosperity.
Similarly, Habakkuk begins his concluding prayer on Shigionoth-which is, literally, a selection of variable tunes on the wind instrument often entailing much effort with little music. How often our prayers are like that! But if they lead us to the) result which he reached, our joy will indeed be full. No one could imagine less congenial conditions than those pictured by Habakkuk. Yet he would rejoice in the Lord, and as a result he was caused to walk on high places." His feet would scarcely touch the ground, so great would be his joy. That corresponds to music on the stringed instruments (3:19). '
Paul and Silas were at Lydia's prayer meeting, but they did not touch the top note of praise until with feet in stocks and bleeding backs they sang praises to God in the darkness of the Philippian dungeon. They had graduated from Shigionoth to Neginoth, from performers on the wind instruments to be experts on the stringed instruments. Years later, the apostle, writing to believers in Philippi, could counsel them to rejoice in the Lord alway.
May we know something more of the process which will lead us to be (metaphorically speaking) competent players on the stringed instruments, making melody in our hearts to the Lord. T. Oliver (Galashiels).