Matthew 16:13 - 18, 21 - 26; Matthew 17:1 - 8

I desire to speak this evening, dear brethren, upon the subject of assembly foundations and assembly privilege; the section of Matthew, from which I have read, is education in view of the assembly. Not that the assembly was yet formed, but the education is in view of what now exists; and it is of great importance because it is the Lord's own instruction. He has taken matters in hand in order to instruct us as to assembly foundations and assembly privilege. The passages read form a kind of centre to the section, which begins with chapter 13 verse 53, and ends at the close of chapter 18. Some may have noticed that the gospel of Matthew is divided into sections, each fresh section being indicated by the words, "when Jesus had finished" certain things. (See chapters 7:28; 11:1; 13:53; 19:1; 26:1). Chapter 13 verse 53 reads "When Jesus had finished these parables". From that point we have the assembly section until the close of chapter 18.

In chapter 16 we have what I have referred to as assembly foundations -- first, the spiritual foundation "on this rock I will build my assembly"; (verse 18) and then, in the latter part of the chapter, the moral foundation, because, if the assembly was to be set up here, the moral foundation had to be laid in the death of Christ, and if we are to enjoy our part in the assembly, that moral foundation must be made good in our souls. It means that we must accept the truth of the cross. As these foundations are understood, the way is open for assembly privilege as indicated in chapter 17 where the Lord takes with Him Peter,

James and John into a high mountain apart. It is still education for they were not equal to it then, but it affords light in view of our being free to have part in assembly privilege.

One delights in chapter 16 because of the joy it must have been to the heart of Christ -- what a joyful moment in His pathway here, speaking reverently, when for the first time He was able to say "My assembly" -- to speak of that upon which His heart was set -- the primary object for which He had come and for which He was serving. Peter's confession enabled Him to say that! He says "Thou art the Christ". I want you to notice the emphatic pronouns as shewn in Mr. Darby's translation. Peter says "Thou art the Christ, the Son of the living God". I believe the emphatic pronoun there means that it was said in the spirit of worship: this glorious Person filled Peter's vision. It was not a cold, formal statement of the truth but it burst forth from Peter's heart in the spirit of worship, as if to say 'No-one can compare with You! You are beyond compare!' The Lord had been saying "Who do men say that I the Son of man am?". They had been linking Him up with worthy men; some said Elias, some Jeremias or one of the prophets, -- that is the background of Peter's confession. The Lord says, "But ye, who do ye say that I am?" and Peter says, "Thou art the Christ"! Who was Elias or Jeremias compared with the Christ? They fade right out of the picture, and rightly so, when we are in the presence of the Christ, the Son of the living God. No-one else was that, nor could be, and here is a soul telling Him so, and worshipping. There is no doubt that Peter was a worshipper at that moment. I believe it indicates that we should approach assembly matters in the spirit of worship towards Christ. I believe we should approach the Supper in this way for at the Supper we are engaged with Christ Himself.

Then think of the joy in the Lord's heart as He replies, "I also, I say unto thee that thou art Peter". I think the pronoun "thou" is emphasised to bring out the joy with which the Lord said it. What it meant to Him that here was assembly material coming to light! As we are in the spirit of worship towards Christ, He is free to tell us what we are to Him, without fear of our being self-occupied or lifted up. Peter was in the spirit of worship towards Christ, and the Lord says "Thou art Peter". The Lord loves to do this at the Supper. As we are in the spirit of worship He is free to tell us what we are to Him, -- what His assembly is to Him. He delights to do so. Then He goes on triumphantly to say, "on this rock I will build my assembly, and hades' gates shall not prevail against it". I think we can enter a little into the joy that was in the heart of Christ at this time -- what a sense of victory, because the spiritual foundation of the assembly had come to light.

I want to say a word about the spiritual foundation. It was in Peter's confession that it came to light. The Lord says to him, "flesh and blood has not revealed it to thee, but my Father who is in the heavens". That is, the Father had revealed to Peter that Jesus is the Christ, the Son of the living God. The confession proved what had gone on in Peter's soul, and the Lord says, "on this rock I will build my assembly". So that the rock, the spiritual foundation of the assembly, is the apprehension in the souls of the saints, by the Father's revelation, that the Lord Jesus is "the Christ, the Son of the living God". Peter is a sample man; while, no doubt, the revelation in his case was special, we are all to be brought into it. I would like to raise the question now as to whether we have been brought into it, because there can be no doubt the Father would bring us into it if we are ready to receive it. Prior to this the Lord had been extricating and freeing them from religious systems;

exposing all they had revered, until He brings them to this place in the region of Caesarea Philippi, on the very confines of Palestine, far north of the Sea of Galilee, in the neighbourhood of Lebanon, where the religious man was not in evidence. He did not bring them to Jerusalem, but outside and free from all that men revered and held great religiously, that was the place where He became the subject of the Father's revelation to Peter. Surely to-day if the Lord brings a people out in separation, it is in order that, as freed from what is around, they may be able to take in this wonderful revelation of what Christ is to God. I believe that is what bowed Peter's soul in worship, "Thou art the Christ, the Son of the living God". It is a question of apprehending what Christ is to God as the centre of His counsels. If you realise that, you will understand that it can only be by revelation of the Father. Who can tell us what Christ is to God except the Father? The revelation did not relate to previous experience. Many christians have experienced what Christ can be to them in meeting their need, healing them and bringing them forgiveness: we can all understand that. But the spiritual foundation of the assembly lies in apprehending what Christ is to God, not what He is, or has done for us, great though that is. It is a great thing to know that the Son of God has come to us in our need (see chapter 14:33), -- but it is an entirely different thing to apprehend the Christ, the Son of the living God, as the centre of God's counsels and thoughts. Not until we understand that can we really understand the assembly; it is the spiritual foundation of the assembly in our souls. Christ coming to our side to meet our need does not necessitate the assembly; nor Christ as the promised One coming to Israel. Then in what setting does the assembly become a necessity? In relation to Christ as the centre of the counsels of God. God says of Adam, typifying

Christ as Head and Centre of God's world, "It is not good that Man should be alone", Genesis 2:18. Nor would the scene have been complete for God if Adam had been alone; the woman was a necessity to complete the scene. As we apprehend Christ as the centre of the counsels of God, the truth of the assembly begins to dawn upon our souls.

So the Lord at this stage begins to speak of "My assembly"; the only time He uses that expression. He used it because, with this light in his soul, Peter was now able to take in the thought of "My assembly". In making his confession Peter had a large view of Christ's glory, of what He was to God; not only as connected with Israel, for the Lord says, "Who do men say that I the Son of man am?". The whole setting is away from Israel, in Caesarea Philippi, shewing that Christ in His glory as the Man of God's counsels is before Peter's eye; the Father had revealed it to him. If we think of these two titles, the Christ, and the Son of the living God, speaking reverently, how the Lord Jesus needs the assembly in both of these characters. The Christ refers to His glorious Manhood and is a characteristic title of Ephesians. We are justified in reading Ephesian truth into this, for there is no doubt that later Peter became an Ephesian man. It was not given to him to tell out Ephesian truth, but no doubt when Peter received the Spirit and had come fully into the power of all this, he appreciated Paul's ministry. As we understand that Jesus is the Christ, we see the need for the assembly, for He is "head over all things to the assembly, which is his body, the fulness of him who fills all in all", Ephesians 1:22 - 23. We understand the place which the assembly has in the divine system as with Him in the headship -- His "helpmate, His like" (Genesis 2:18): this surely lays the foundation in our souls for assembly formation.

The other title, "Son of the living God" means that

Peter apprehended that God was the living God and Jesus was His Son. In that character also the Lord Jesus needs the assembly in view of the service Godward. As Son He considers for God perfectly, and so the assembly is called "the assembly of the living God", 1 Timothy 3:15. The assembly is to correspond with Him as Son of the living God, associated with Him in service, praise and worship to God. So the Lord says, "hades' gates shall not prevail against it". In Israel Christ's portion is denied and the praises of God have ceased; but praises will never fail in the assembly. Hades is the place of silence and the enemy would silence the praise in the assembly if he could but the Lord says, "Hades' gates shall not prevail against it". God is served and praised in this vessel. So we have first what the assembly is to Christ, and then what the assembly is to God as associated with Christ, maintaining in priestly service all that is due to God's name.

I think we can see therefore, that assembly formation must be based on this two-fold apprehension of the glory of Christ in the souls of the saints. The building goes on, on this foundation. The Lord used Paul specially, but the building still goes on, "I will build my assembly".

Then immediately the Lord passes to the moral foundation: "From that time", note those words! The Lord had not spoken of the cross before that time, but the truth of the assembly having come to light it says "From that time Jesus began to shew to his disciples that he must... suffer". Another foundation had to be laid, the moral foundation where the question of good and evil was settled at the cross of Christ. So He begins to speak of His sufferings. Peter shrinks from this moral side -- and in this he is still a sample man. Who of us have not shrunk from it? Have we not enjoyed spiritual things on

the Lord's day and been tested on Monday morning? So Peter says, "God be favourable to thee, Lord; this shall in no wise be unto thee", verse 23. Peter would compromise; but, dear brethren, if the Lord Jesus had compromised the whole position would have been lost. The assembly is a spiritual structure, but it had to be secured on moral grounds. At the cross there could be no compromise. How natural it is to us to compromise! You may say, I do not seem to touch the spiritual side much, I wish I touched it more. I would raise this question: has compromise been allowed in connection with the moral side? Here we read, "Then Jesus said to his disciples, If anyone desires to come after me, let him deny himself and take up his cross and follow me", verse 24. These verses are often used in the gospel, and rightly so, but let us see them first in their own setting. It says, "Then Jesus said to his disciples". This is a word for christians; in fact it is a word for those who have the light of the assembly. I would not speak to you in this way if I were addressing christians not in separation, who had not the light of the assembly, for it is "From that time" Jesus began to say these things. How far have we accepted the moral foundation of "Jesus Christ and him crucified"? 1 Corinthians 2:2. Paul laid that foundation at Corinth. The assembly as set up, is a responsible vessel here. If we want assembly prosperity and joy down here, and freedom to move on to the spiritual side, we must accept this moral side. Paul determined not to know anything among the Corinthians "save Jesus Christ and him crucified", 1 Corinthians 2:2. He laid the foundation at Corinth, "For other foundation can no man lay besides that which is laid, which is Jesus Christ", 1 Corinthians 3:11. The cross shut out every other man, Jesus Christ is the only Man to be allowed in our local responsible setting. The word of the cross will shut out every other man there. We are apt to forget that the teaching of the cross is the

doorway to the assembly, (see 1 Corinthians 1); the doorway into assembly privilege.

"Whosoever shall lose his life for my sake shall find it": he will find his life in the assembly of the living God; the only place where true life is. You may have the light of it, but if you are to find it, it must be on this principle. I speak to myself as well as to the brethren, I do feel we need to take home the challenge to our hearts, as to whether we are really prepared to lose our lives as far as this world is concerned. Why is it that we have not more assembly joy, more wholeheartedness in spiritual things? This is the secret, we cannot have both worlds. "If anyone desires to come after me, let him deny himself"; it means that we disown that man entirely, "and take up his cross and follow me". One wonders whether one has really got a cross, for it says, "his cross". We know how the Lord got His cross: the world gave it to Him because of His faithfulness. Are we true enough to Christ to get a cross? To be regarded by men generally as fit only for the scaffold? and to take that up gladly at the hands of the world? If we took up that side of things more, allowing the truth of the cross its place in our minds and hearts, how fully we should find our life in the assembly!

So the Lord in chapter 16 makes that remarkable appeal, "For what does a man profit, if he should gain the whole world, and suffer the loss of his soul". Again I say it is right to use that in the gospel, but I am using it tonight in the setting in which it is given, shewing the danger of a christian losing his soul or life -- not eternally, of course, but as far as the present enjoyment of his place in the assembly is concerned. Would gaining the whole world be worth losing the enjoyment of even one good morning meeting? We have to weigh things up. Peter speaks of soul salvation in his epistle as a present thing, "receiving the end of your faith, the salvation of your

souls". 1 Peter 1:9. The soul is the seat of longing and enjoyment. We need to have our souls set free if we are to pass into what is spiritual; and that is by way of the cross. The christian position has been largely a defensive one for many years but one has wondered lately, when the world talks about 'going over to the offensive' whether we may not be called upon, in some measure, to do this ourselves, accepting the reproach of the cross more definitely.

Now I just say a word as to this matter of assembly privilege. Following this teaching the Lord "takes with him Peter, and James, and John his brother, and brings them up into a high mountain apart". Not that the disciples were in the gain of the experience at the time, but we can view it from the standpoint that they are now free for entering into what Ephesians 1 brings before us, God's sovereign choice and our place with Christ on high. The Lord chose three, but Ephesians indicates that all who form the assembly were chosen in Him before the world's foundation, and are blessed with every spiritual blessing in the heavenlies in Christ, Ephesians 1:3,4. The "high mountain apart" would refer to present enjoyment of our blessing in the heavenlies. As the previous instruction is accepted, we are set free, as those chosen in Christ, to go up to this elevated place, there to see Jesus as He is. If there is one thing we need, it is to see Jesus as He is. He was transfigured before them. They saw anticipatively a glorified Christ. He is actually glorified now and we need more acquaintance with Jesus as He is. Inside the tabernacle all the furniture spoke of Christ as He is. We are much more familiar with Christ as He was, as in the brazen altar: the altar and the offerings upon it bring before us Christ as He was. But in the sanctuary itself what occupies the heart is Christ as He is, -- the Ark, the mercy seat, the golden altar, the pure table, the candlestick, -- all referring to Christ as He is. The disciples are

privileged to get a vision of this: "His face shone as the sun, and his garments became white as the light", verse 2.

The passage shews that education still proceeds even in circumstances of assembly privilege. Peter says, "let us make here three tabernacles: for thee one, and for Moses one, and one for Elias". He put the Lord first: he speaks in a subject spirit "If thou wilt", but "While he was still speaking" the Father takes up their education. It is beautiful to think of the Father's word here, He had revealed to Peter who Christ is. Now as these three men are brought into these glorious surroundings, the Father takes up the matter of their education, "While he was still speaking". The Father is not waiting for Peter to finish. It was necessary that he should make his remarks in order to learn his lesson, but "A bright cloud overshadowed them, and lo, a voice out of the cloud saying This is my beloved Son". The emphatic pronoun is again used, suggesting here the feelings of the Father's heart. It is not enough to put Christ first. The Father would have us to understand that Christ is everything and in all, the One who fills all in all. What would Moses have thought if in his day you suggested making a tabernacle for him as well as the Ark, one for the Ark and one for Moses. He would have shrunk from it with horror. There is only one Ark and there could be only one tabernacle; the Father teaches these three men that great truth.

The cloud that filled the tabernacle overshadows them now -- there is only one tabernacle, one sanctuary, "the true tabernacle which the Lord has pitched, and not man". Hebrews 8:2. The tabernacle in the full sense is a picture of the universe where Christ fills all in all. This is necessary education for assembly privilege. As Christ gets this place in our hearts we can enter into the conscious enjoyment of union with Him as "the fulness of him who fills all in all", Ephesians 1:23.

Then as we enter into what He is to the Father, and our association with Him in the Father's presence, what a realm is opened up to us.

These are the things I had in mind to bring before you. May the Lord help us as to assembly foundations, both the spiritual and the moral, and may we thus be more prepared for assembly privilege and the education that goes along with it! This, in turn will prepare us for the instruction that follows in this section, so that we may be representative of Christ in our conduct here, and qualify to have part in assembly administration.

CHRIST'S DEATH -- THE BASIS OF GOD'S DWELLING AND HIS PRAISE

Romans 8:3 - 4; 2 Corinthians 5:21; Psalm 22:1 - 3, 22

I wish to say a word, dear brethren, as to the death of Christ being the basis of everything which God has established in grace, and particularly for the basis of His dwelling-place, as the Lord Jesus says by the Spirit in Psalm 22 "Thou art holy, Thou that dwellest amid the praises of Israel". We would ever be affected when we think of the precious death of Christ, particularly as typified in the sin offering; not that I am confining my thought entirely to that, for there was usually a combination of offerings. For instance, at the consecration of the priests there was the sin offering, the burnt offering, and the ram of consecration; and all typified the one death of Christ. "For by one offering He has perfected in perpetuity the sanctified", Hebrews 10:14. But as we think of His death as the sin offering we cannot but be profoundly affected because of what it cost Him and what it cost God. We read in Romans 8, "God, having sent His own Son in likeness of flesh of sin, and for sin". Think of what it cost God to lay the foundation in the death of His Son; we cannot measure what it meant for Divine love to take such a course; yet it is on that account Divine glory and love have come into display.

The expression "His own Son" speaks of the most tender affection on the part of God for the One of whom He could say also "This is My Beloved Son", (Matthew 3:17); and again "My Beloved, in whom My soul has found its delight", Matthew 12:18. The sin offering is a soul matter and we need more

soul. It says in Isaiah 53:10, "When Thou shalt make His soul an offering for sin, He shall see a seed", and a little further on, "He shall see of the fruit of the travail of His soul, and shall be satisfied", and in verse 12 "He hath poured out His soul unto death". "Soul" speaks of the deepest feelings, and Jesus poured out His soul unto death. And so it says "He shall see of the fruit of the travail of His soul, and shall be satisfied". If there is a lack of soul with us, I believe the reason is that we have not allowed our souls to contemplate sufficiently what the Lord has felt in His soul; and if our souls are not affected we shall never be very effective in the service of God. And thus the Lord shall see, in the way He so desires at the present time, of the fruit of the travail of His soul.

In John 12 the Lord Jesus says "Now is My soul troubled". His soul was troubled in view of what was before Him. In chapter 14 we read "Let not your heart be troubled", but His soul was troubled. If we are brought into untroubled conditions it is because Jesus endured trouble of soul for us. He said to His own, "My soul is exceedingly sorrowful, even unto death: tarry ye here, and watch with Me", Matthew 26:38. We need to let these things enter into our souls. If we have no depth we shall never have height. The heading of Psalm 22 is "The hind of the morning", referring to the assembly as a musical instrument. The Lord needs a musical instrument like that, He needs a vessel capable of moving to the highest levels in praise. How shall we acquire agility? Only by depth of feeling. If there is not much in the way of praise in our local companies it is because of lack of depth of feeling, and to get depth of feeling we need to consider the death of Christ as presented in these scriptures. In Romans 8:3 it is "God, having sent His own Son, in likeness of flesh of sin, and for sin". That is the sin offering. In 2 Corinthians 5:21,

"Him who knew not sin He has made sin for us, that we might become God's righteousness in Him". And in Psalm 22, 1 - 3 we are given an indication of the Lord's own feelings as thus made sin. That is when His soul was troubled.

But how great the results are! If God sent His own Son, what kind of result is adequate? Surely no other result than many sons. Think of what God is seeking! He said to Pharaoh: "Thus saith Jehovah: Israel is my son, my firstborn", Exodus 4:22. He does not say 'Let these slaves go', but "Let my son go, that he may serve me", Exodus 4:23. That is why God sent His own Son, in likeness of flesh of sin, and for sin. He had in mind to secure firstborn sons, for nothing less could be adequate in answer to such a sacrifice on God's part. He "marked us out beforehand for adoption through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He has taken us into favour in the Beloved", Ephesians 1:5 - 6. It requires that we should be redeemed; it necessitated the work of Christ upon the cross. You may say 'That was simply for our justification'. Justification is included, but the work of Christ is very extensive in its scope. The types are intended to help us, and the blood that was brought into the holiest and sprinkled before and upon the mercy seat to make propitiation for sin, had to be the blood of an animal whose body was burnt outside the camp; that is the blood which is typically the basis of our justification according to Romans 3:25. The efficacy of the blood depends upon the fact that the Lord Jesus endured the awful sufferings typified by the burning of the body of the animal -- burned outside the camp -- not on the altar, not even in the camp, but outside the camp. That is where Jesus was when He said "My God, My God, why hast Thou forsaken Me?". There was no sweet odour there; no mitigation, but wrath

without relief; that is what Jesus bore for us. There would have been no justification for us apart from that. It is because Jesus is Who He is, and because He went where He went, and bore what He bore, that His precious blood has such unspeakable value.

"Whom he did predestinate, them he also called; and whom he called, them he also justified" -- in the power of this blood -- "and whom he justified, them he also glorified". Romans 8:30. And that refers to the present thing; in fact it refers to what I have been saying, that God has nothing less in His mind in predestination than sonship. Romans 8 shows how we are glorified in a moral and spiritual sense -- glorified, because these very bodies are indwelt by the Holy Spirit. This chapter shows how the believer is glorified. The Holy Spirit dwells in him, setting him free from the law of sin and death. No glory attaches to those under the power of sin and death. The Spirit is against the flesh and if we are against the flesh too, judging it unsparingly, the victory is assured; we are in deliverance. Then it says "That the righteous requirement of the law should be fulfilled in us" -- there is glory attaching to that -- "who do not walk according to flesh but according to Spirit", Romans 8:4. He is available for us thus in our walk down here. And then "If Christ be in you, the body is dead on account of sin, but the Spirit life on account of righteousness", Romans 8:10. The Spirit energises all the believer's thoughts, feelings, words, and actions -- in view of righteousness. And then it goes on: "As many as are led by the Spirit of God, these are sons of God", verse 14. Surely this is glorification in a moral and spiritual sense. The children of Israel answered to this typically after the brazen serpent. Typically they were led by the Spirit in the wilderness, true to their calling: "Let my son go, that he may serve me", Exodus 4:23.

Sonship begins in our homes: although sonship

belongs properly to the assembly, yet you cannot be a son substantially in the assembly if not at home. You may be carried into it in the atmosphere of the assembly. The Spirit of God's Son avails Himself of every opportunity to cry "Abba Father" in our hearts. We are often carried far beyond where we are substantially to give us a taste to go in for things. But in Exodus the firstborn sons were secured in the first instance in the houses of Israel. The blood was on the outside of each house and a firstborn son inside. God would help us to be sons in a substantial way, so that, according to Romans 8, we cry "Abba Father" in wilderness circumstances. Looking towards the wilderness Balaam could say: "How goodly are thy tents, Jacob, and thy tabernacles, Israel", Numbers 24:5. So we see how God secures some on the basis of the precious blood of Christ; sons who cry "Abba Father" and glorify God in the scene of responsibility and suffering, and who are therefore free to serve God as priests in the Sanctuary. What a result! God has what He is seeking on the basis of the death of Christ, and we are brought into the joy of it. Like the leper, we have the oil on the right ear, thumb, and great toe, (Leviticus 14:28); and it is poured upon our heads, fitting us for the sphere of responsibility; and like the priests who are anointed with the holy anointing oil -- a holy perfume -- with a view to service in the Sanctuary. As thus characterised by the Spirit we are glorified and ready for our part in the tabernacle and its service; that is the end in view in Romans. We present our body (chapter 12) "a living sacrifice, holy, acceptable to God;" in view of our part in the anointed vessel -- one body in Christ.

I pass on now to 2 Corinthians 5:21. We have been speaking in Romans 8 of what is present. Corinthians goes on to the future, showing the vast results from the death of Christ in future glory. It says "Him who knew not sin He has made sin for us,

that we might become God's righteousness in Him"; a most amazing statement, a marvellous answer to the death of Christ as the One whom God made sin for us. It refers to the time when we have our bodies of glory. We are waiting for our full part, "awaiting adoption, the redemption of our body", Romans 8:23. Already the righteousness of God is toward us all and upon all those who believe. (See Romans 3:22). We are already justified. But this is a greater thought than our justification. As glorified with Christ we become the witness to the whole universe of the righteousness of God. We become His righteousness in Christ. All that God carries out is based upon His righteousness:

"God's righteousness with glory bright,
Which with its radiance fills that sphere" (Hymn 88).

The glory is that He has achieved His purposes of love without sacrificing one iota of His righteousness. We become the witness of it in glory with Christ because we are there on the basis of righteousness. It is a matter of righteousness. If Jesus took our place and, as made sin for us, glorified God, it is a matter of Divine righteousness that God should glorify us. We see it in the prayer in John 17. Jesus says "Righteous Father". It is a prayer that speaks of the saints according to purpose. "They were Thine, and Thou gavest them Me". There is nothing in the prayer about sinful history or earthly origin. But at the outset the Lord refers to His work. "I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do" -- and at the end He says "Righteous Father". All that God does is based on Divine righteousness and we become a display of it.

Psalm 22 closes on the same note (verse 31) "They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done it". This Psalm is specially affecting. The Lord's own expression and feelings when made sin for us, are out

in the most profound way. He says "But Thou art holy, Thou that dwellest amid the praises of Israel". It is of immense moment to us that we should know what was engaging the Lord's mind and heart when He suffered on the tree. We sing sometimes:

"Thy brethren, Lord, Thine own, and one with Thee,
Thy thoughts engaged when dying on the tree".

As we consider the thoughts, motives, and affections governing Him at that time, we begin to understand the inward parts of the sin offering -- the fat covering the inwards, the two kidneys and the net above the liver; and to understand, too, why these were not burnt outside the camp, but went up as a sweet odour on the altar of burnt offering. It is wonderful that we are privileged to enter into that devoted love which led Him into the depths in order that every thought and desire of God might be brought to pass. He would have us enter into it and it would make us urgent. The more we enter into the significance of the inwards of the sin offering the more we shall have depth of feeling and urgency of desire that what He died for might find present expression. He would go the whole length that the blessed God might have His portion. So we have here His own words given to us by the Spirit "Thou art holy, Thou that dwellest amid the praises of Israel". Think of that! How affecting! In going into these sufferings He had in mind God dwelling, not simply amidst Israel, but amidst the praises of Israel. If this enters into our minds and hearts and affects our souls we shall become greatly concerned about the praises of Israel so that God may have what He longs for, that He may dwell amid our praises.

Think of God dwelling. It comes out in Exodus, and the thought of being in the midst is very touching, and not only dwelling but dwelling in the midst. Moses speaks of "the good will of Him that dwelt in the bush",

Deuteronomy 33:16. That was Moses' first impression. "And the angel of the Lord appeared unto him in a flame of fire out of the midst of the bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed". And then it says "God called unto him out of the midst of the bush". Very touching that God should want to be in the midst of His people.

"Our God the Centre is" (Hymn 72).

He must be the Centre. Moses' first impression was the angel appearing to him in a flame of fire out of the bush and the bush was not consumed. Why? We are the thorn-bush -- just a bramble fit for nothing by nature, fit only to be burned. But because Jesus has borne the consuming fire -- God's wrath without mitigation -- that is why Jacob's sons are not consumed! Malachi 3:6. From the public point of view He has dwelt in the midst of the thorn bush, and the vision was to help Moses in view of the service, in view of what he would have to endure from the people. But then when we come to God actually dwelling, as the book proceeds, we find Him dwelling in the tabernacle. This is different from the thorn bush. He says "And let them make Me a Sanctuary; that I may dwell among them", Exodus 25:8. In Exodus 29:42 - 46, referring to the continual burnt offering and the tent of meeting, God says, "Where I will meet with you, to speak there with thee... and it shall be hallowed by My glory... and I will dwell in the midst of the children of Israel, and will be their God. And they shall know that I am Jehovah their God, who have brought them forth out of the land of Egypt, to dwell in their midst; I am Jehovah their God". How touching! How different from dwelling in the midst of a thorn bush!

It is the same people. It is good to get that view of the saints, a people who are not only a thorn-bush, but something else now. The tabernacle shows what

the saints are according to God. It was a structure where everything typically was of Christ, not a single thing not typical of Christ. Christ the Centre -- the Ark -- and Christ in character in the whole structure. Christ everything and in all! We are entitled to look at the saints apart from the idea of the bramble altogether, and see what they are as the body of Christ; as it says "the body is of Christ", Colossians 2:17. And the final touch in the hallowing of Moses, of the tabernacle, and the priesthood, was the anointing, making all a sweet odour -- typically the grace of the Holy Spirit pervading all, as with us, in us, and upon us.

But you see, in Psalm 22 it is not simply God dwelling according to Exodus or Leviticus. You have to come to David to get the praise. This is a most precious thought. All that Moses brought in is carried down by David; but he establishes, in addition, the service of praise. Psalm 22 is a psalm of David.

One would desire to stimulate our hearts as to praise to God. It should be as urgent with us in measure as it was with the Lord Jesus. He went into the distance to secure the praises, and let us allow that to come into our souls. We need more soul in God's service, we need to understand more the depth of feeling that would lead us to spiritual height. Mary had deep feeling; she was ready immediately for great heights. The height did not dismay her, she was ready to be the hind of the morning. Not that we bring the atoning sufferings of Christ into the service of God. The body of the victim was burnt outside the camp. But the affections and feelings of Christ as typified in the inwards, were burnt upon the altar and went up as a sweet odour to God. These have their place in the service of God.

One feels this: if we contemplate more the sufferings of Christ day by day we shall get more depth in our

souls and bring 'inwardness' into the service of God. We shall be energised by the very thoughts and desires and affections that energised Christ, and it will give great stimulus to the service of praise and readiness to move with alacrity from glory to glory. We have the week to contemplate the sufferings of Christ as "without the camp, bearing His reproach", Hebrews 13:13. The more we do that and are established in our souls by that contemplation, the more we shall be able to offer what is suitable -- a "sacrifice of praise continually to God", Hebrews 13:15.

The last verse read again speaks of what the Lord had before Him according to this Psalm. The first words after being heard from the horns of the buffaloes are "I will declare Thy Name unto My brethren, in the midst of the congregation will I praise Thee". Through His precious work He could look upon the saints as His brethren, a company capable of taking in that Name. What a joy to Him to sing in the midst of the assembly! The Lord Jesus said "In the midst of the assembly will I sing Thy praises", Hebrews 2:12.

May God help us in this matter, to contemplate the precious death of Christ and all that flows from it, and may the result be greater energy in the service and increasing richness and fulness in the praise!

FEATURES OF THE ASSEMBLY

Psalm 87:3 - 7; Galatians 4:19 - 26; Revelation 21:2,3,9,10,22; Revelation 22:3,4

What is mainly in my mind tonight, dear brethren, is the thought that a true remnant is always marked by the features proper to the whole. If it fails to be marked by the features proper to the whole it is no longer a true remnant. In saying this I am not wanting to lead anyone to assume that we are a remnant. We need to be free from all assumption. The moment we begin to assume anything we are on very unsafe ground, but we would much desire that there might be a true remnant, and I think we can be assured that God will see to it that there is a remnant; not comprising perhaps all those who profess to be in the right place, but a remnant that He can take account of. The Lord spoke of a remnant in Thyatira -- "the rest who are in Thyatira", (Revelation 2:24), those who had not known the depths of Satan. There were also a few in Sardis who had not defiled their garments, (Revelation 3:4). Philadelphia, as a whole, was marked by a remnant state, yet in all these cases, even after speaking of a true remnant state in Philadelphia, the Lord addressed the overcomer, showing that remnant conditions can only be maintained in the spirit of overcoming. No one can claim to be an overcomer until he has finished the course, and then it will be for the Lord to give His estimate of it. The conflict goes on to the end -- the fight of faith, which will never cease while we are here, and everything depends upon overcoming. The Lord Himself is the great Overcomer. He overcame in all things and the appeal

is that there should be overcomers now, and the fact there is such an appeal would preserve us from assumption, yet with a desire to answer to God's mind.

If there are to be those marked by features proper to the whole we must apprehend these features, and in that connection I would say how important it is to get Divine conceptions as to the truth. We do not arrive at the truth by looking round on what is here on earth but by getting Divine conceptions from God Himself as to His own thoughts, so that we can clothe the saints with His thoughts; and God is ready to give us these conceptions and especially to the young people. What marks the christian dispensation is that the young men see visions, and the sons and the daughters prophesy (see Acts 2:17). It is normal to see things as God sees them, to be let into Divine thoughts and secrets. John stresses it in his ministry. The Lord is asked "Where abidest Thou?" and His answer is "Come and see", (John 1:38,39), and so in Revelation John sees things. He saw a new heaven and a new earth. They are not yet existing but he got the conception. He saw the new Jerusalem, and God would give all of us visions like that, to see things as He sees them. The church is not actually complete, but He would give us to look at things from His point of view. It is most important in this day. You cannot speak about things properly until you have seen them. The Lord says -- "We speak that which we know, and we bear witness of that which we have seen", John 3:11. It is open to christians to see things in their measure. John saw things and God wants us to see things. He would help the young men and women to see things. Vision is needed if we are to go forward. Caleb and Joshua went and saw things for themselves and were preserved in movement. I would say to any young brother or sister, God wants you to be a seer. You must be a seer before you can be a prophet. There

are many examples of such in scripture. Zechariah is an example -- "Run, speak to this young man", Zechariah 2:4. What visions he had. He saw Joshua the high priest in filthy garments which were taken off him and he was given festival robes. What a wonderful vision as to man's place before God in Christ, beyond the reach of breakdown! He also had a vision as to God's over-ruling Government -- the chariots coming out from between two mountains of brass. One has been concerned about young men and women seeing things and speaking about them. See things and then speak about them. If you have a Divine impression, speak about it. This being the Spirit's day, such things are normal. The Lord tells Paul that he was to testify both of the things that he had seen and of those in which the Lord would yet appear to him. All through Paul's life he was speaking about what he had seen.

In our first scripture it says -- "Glorious things are spoken of thee, O city of God". It raises the question as to how much we can say about it. Have we a conception of this great city of God? A Londoner, wherever he went on earth, would not be slow to speak about the city of his birth, and God would have us to be like that, to be able to speak of the glorious things of the city of God. For us, of course, that is the assembly. What can we say about the assembly? All of us can say something about Christ, and it would be a sad thing if we could not. We want to say more and more about Christ, but there is also this point as to how much we can say about the assembly. Have we grasped Divine thoughts as to this great city, the city of God? There is no other city to which this title applies so fully as it does to the assembly.

I wish to speak about a few features of the assembly, because a true remnant is marked by features proper to the whole, and the first feature in this scripture is the mother, the mother city. There are those born in

her. That is carried on to Galatians 4 -- "Jerusalem above is free, which is our mother". Then in Revelation we have read of several appellations of the city. It is the bride the Lamb's wife, it is the tabernacle of God, and there is no temple in it because the "Lord God Almighty is its temple, and the Lamb". These are some of the glorious things spoken of it.

It has often been said that we are between the two glories. Haggai says -- "The latter glory of this house shall be greater than the former glory", Haggai 2:9. The book of Revelation brings before us the latter glory, the glory of the church complete. We thus have the light of the latter glory and we can also look back to Pentecost and can see the former glory. We have the light of both shining upon us and it is for us to take on features proper to this great vessel; and I suppose our first touch with the assembly is in the character of mother. The mother side of the assembly would particularly link on with our beginnings and our growth. The Apostle brings it in -- "Jerusalem above is free, which is our mother", Galatians 4:26. The Apostle did not give way to the law teachers. He brings in the thought of Jerusalem above which is free, which is our mother.

This Psalm contrasts those who are born in the city of God with those who are born in the world's cities, and I would like to say in this connection that we should all be true products of the gospel, free and untrammelled by human religion of any kind or of the features of men and women of this world. So it says -- "I will make mention of Rahab and Babylon among them that know me; behold Philistia, and Tyre, with Ethiopia; this man was born there", verse 4. God is drawing attention to these places, but to contrast them with those who are born in Zion. A city gives character to those who are born in it. Rahab is Egypt and we see plenty of 'Egyptians' around us. Egypt boasts in God's resources as its

own. It was God's river, but Pharaoh says -- "My river", Ezekiel 29:3. That is the character of the Egyptians. Babylon is the imperial side of the world. We see men coloured by imperialistic pride. Philistia represents the pride of intellect, while a son of Tyre would be a man governed by commercial ambition. An Ethiopian in the modern world, would be the pleasure seeking man of the south, the man of careless ease. Men of all these types are concentrated in Christendom as indicated in the book of Revelation. All have come into Christendom, but in contrast to that it says of Zion -- "Jehovah will count, when He inscribeth the peoples, This man was born there".

I want to touch briefly on Galatians in this connection. To be born in a city makes a man a citizen of that city, and it is because Jerusalem above is our mother that we belong to the assembly, but how much maternal exercises are needed if we are to be marked by assembly features. You may say -- 'What would mark a citizen of God's city?'. I think it would be that Christ is formed in the citizen. The assembly is our mother and she would not tolerate anything that is not of Christ. Paul speaks of Christ being formed in the Galatians. One has often said, and I think it is true, that the Epistle to the Galatians is the language of an outraged mother, a mother who feared that damage would come to her children. Paul speaks strongly of those who would damage his children, and if there is one thing which will damage the saints and hinder their being marked by their true character as citizens of Zion, it is legal principles -- the Jerusalem that now is. When Paul wrote he referred to Jerusalem the actual city, but at the present time the Jerusalem that now is, is established in Christendom. Naturally we love the bondwoman and her son, but we have to learn that they are to have no place at all. We belong to a great free city, where all are sons of God, as the Apostle says -- "For ye are all God's sons by faith

in Christ Jesus", Galatians 3:26. Everyone in the city is a son. So that, as accepting the gospel, we are born of this city. We are citizens of it, sons of God, and nothing is worthy of it but the spirit of sonship. It is on this line that true spiritual manhood is built up, which I would support by the word in Ephesians -- "Until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man", chapter 4:13. God's thought is full-grown manhood in sonship. We need to be built up in the spirit of sonship, consciously a citizen of that city. The first and foremost thing is that we should be built up thus personally, and I believe the exercises of motherhood enter much into it. The mothers of Genesis bring in various features of motherhood that belong to the assembly. Eve means life and this is the city of the living God. What exercises Eve went through before Cain was displaced. Cain is the beginning of the bondwoman and her son, but Eve says -- "God has appointed me another seed instead of Abel", Genesis 4:25. Abel was a man of faith. We are all sons of God by faith in Christ Jesus.

Then we have the words of Sarah in Galatians -- "Cast out the bondwoman and her son". Abraham was not equal to the position but the mother says -- "Cast out the bondwoman and her son". How we need to cast out legal principles and to develop in the spirit of sonship. The Lord says in Luke's gospel -- "Did ye not know that I ought to be occupied in my Father's business?", Luke 2:49. This is His first recorded utterance and His last utterance is "I send the promise of my Father upon you; but do ye remain in the city till ye be clothed with power from on high", Luke 24:49. He began with "My Father" and He ended with "My Father", and God says "Thou art my beloved Son", Luke 3:22. At thirty years of age He was prepared to take on all the burdens of the testimony, and we see in Him God's full thought as to sonship. The maternal instinct

would have nothing less in view than the displacement of self and the bringing in of Christ, and as we are personally formed in the liberty of sonship we shall be able to merge with our brethren in assembly relations. We shall be free from every trammel of legality, envy and vain glory and we shall be able to fit into our allotted place in the assembly. Saul of Tarsus is the outstanding example in the New Testament of the son of the bondwoman. He loved the bondwoman and was a son of the bondwoman, but in the light of the Son of God he cast out the bondwoman and her son. God revealed His Son in him, and we see in him the true features of sonship. He says "For me to live is Christ", Philippians 1:21. May God help us to be marked by the character of our mother city, so that He may be able to point to us and say -- "This man was born there".

This makes way for us to merge together in bridal response to the Lord. John sees the holy city, new Jerusalem... prepared as a bride adorned for her husband. What an attractive feature of the assembly this is. How it appeals to our hearts. If the bondwoman and her son have place with us, the blessedness of this will wane; we shall not be equal to it. But if we are in the true liberty of Christianity, Christ having His true place and being everything to us individually, there will be no difficulty in our merging together in response to Him. Who is everything to us, merging collectively and so, in principle, prepared as a bride adorned for her husband, even now. Rebecca was brought to her husband adorned for him. The servant had put the ornaments on her, not for her own satisfaction. She was not looking in a mirror, but all was for his enjoyment, so she covers herself. It was all for Isaac, and think of what the church is for Christ, this wonderful vessel. What greater thing can be said of it, than that it is as a bride adorned for her husband? It is a vessel in which He sees a complete

answer to Himself, a heavenly vessel answering to Himself in character and affection. Think of the blessedness of touching that feature now. The Lord is looking for it now. We are only a small part of the assembly. Millions of the saints are already with Christ. They have gone before us, but yet as on earth at this moment we should be prepared to answer to this. There will not be a true remnant on earth unless this is seen. A remnant must be marked by the features of the whole, marked by freedom, not trammelled by anything of man, and then moving as a bride adorned for her husband.

Lower down in the chapter the angel takes John up to a great and high mountain, and shows him that great vessel, the bride, the Lamb's wife. The Lord is looking for that feature today. It followed quickly in Rebecca, for it says Isaac took her into his mother's tent and he loved her and she became his wife. The Lord is looking for the wifely features that would care for all His interests down here. How precious the early assembly was to Him, in Acts, as He led her into Sarah's tent! He came to His own, and His own received Him not. There was no portion for Him in Israel, but the assembly was there and He could lead her into Sarah's tent, and the assembly filled out with heavenly light every feature of the testimony that had once belonged to Israel. The Lord looks to us to do this today in wifely affection. We may guard every thing for Christ that is precious to Him down here, and, of course, the wifely side would link on closely with the side of the mother, as caring for others. I think this city in Revelation is the mother city of the universe. As the Lamb's wife she comes out to take her place in rule with Him, to establish her influence on His behalf over the whole earth.

To return for a moment to the scripture at the beginning of the chapter. John tells us what he saw and what he heard. "I heard a loud voice out of

the heaven saying, Behold the tabernacle of God is with men, and He shall tabernacle with them, and they shall be His people, and God Himself shall be with them, their God". We have here another feature of the assembly, another feature that belongs to eternity, because these early verses refer to the eternal state. The loud voice speaks of the tabernacle of God. It is the vessel where God dwells in the most intimate conditions, where He dwells in complacency, and where all is in keeping with Himself. In the wilderness it was a question of building the tabernacle, and Moses received all the specifications from above. The pattern was given in the mount, and in this scripture we see that the mind of God will be carried through in the assembly. God is going to secure His thought. The assembly is the tabernacle of God, and it will be entirely in keeping with the pattern. We all have our places in it according to Divine purpose and counsel, and we are to fit into this structure. Paul's teaching lies behind John's ministry, and Paul shows how we are fitted together. If one part was out of its place it would spoil the pattern. It is wonderful to think of God's pattern, and the time is coming when every saint will be in his place and will be functioning. The tabernacle is a functioning vessel. It is a great vessel of praise to God throughout all ages, just as the tabernacle of old was the vessel of God's service. This is to mark us now so that God's praise goes on. As I said earlier, if we are in the liberty of sonship we shall have no trouble in finding our place in the assembly now. As sons we can serve God individually but the highest service of God is secured in this vessel. It is composed of firstborn sons. We are already builded together -- a habitation of God in the Spirit. How wonderful that this feature is open to us in measure, in our day!

I wish to just touch on chapter 21 verse 22 because the idea of the temple comes in. The Apostle says

"Ye are the temple of God and that the Spirit of God dwells in you", 1 Corinthians 3:16. The assembly is the very shrine, the place where God speaks, and that feature is also known to us today. God has restored the light of it to us. How precious it is that we see evidences of the bridal feature, the wifely feature, the tabernacle feature, and the temple feature! We know something of what it is to get the light of God as we are together and to hear His voice, then it says further down -- "His servants shall serve Him and they shall see His face", chapter 22, verses 3 and 4. The word is priestly service and links on with what I have been saying already, the eternal service, the inner side. We see God in the Son, as it were, face to face. We often sing -- "We bless Thee, God and Father, we bow before Thy face", Hymn 67. I believe that is supreme blessedness, the consciousness of being before God as seeing His face in the Person of the Lord Jesus Christ, and as serving Him in perfect liberty.

All these things are proper to the assembly, the city of God. We cannot claim to be a citizen of this city unless we have been born in it. No-one is a Londoner unless he has been born in London. Let us have nothing to say to any other city! Let us cast out every feature of human religion. Let us have Christ in everything, and thus in the liberty of sonship let us merge together, concerned that every feature proper to the assembly may mark the saints. If we do not keep before us what is proper to the whole we shall become one of the worst of sects. The name, Plymouth Brethren, has come before men publicly, and, dear brethren, let us be watchful on this point. We do not want to go without the camp and then make another camp of our own. If we do, it will be the worst sect of all, because we have had the light. The only way to be preserved is to have God's thought and to cleave to it. May He help us to do so, for His Name's sake.

THE ASSEMBLY IN PAUL'S EPISTLES

1 Thessalonians 1:1 - 10; 1 Thessalonians 2:5 - 14; Romans 12:1 - 5

G.R.C. One has in mind in this series of readings to consider the assembly in the way Paul introduces it in five of his epistles. It will only be possible to look at one or two salient features in each; the aim being to get some idea of the constructive line of Paul's work. For this we must begin with Thessalonians. He opens the epistle by saying "Paul and Silvanus and Timotheus", making no reference to his apostleship. They are three brothers addressing themselves "to the assembly of Thessalonians in God the Father and the Lord Jesus Christ". This salutation shows that Paul always had the assembly in his mind. It is to the assembly of the Thessalonians. But while he would indicate to them that the assembly was in his mind, and nothing less, the epistle deals with the family; it is what we might call a family epistle. And with fatherly affections and sympathy he refers to them as Thessalonians. We do not often refer to the brethren as Mancunians or Londoners, but the apostle was quite free to do so especially when his affections were moved. When his affections were specially moved towards the personnel of the assembly he thought of them in affectionate sympathy in their actual responsible setting in the city in which they lived. He says, "Our mouth is opened to you, Corinthians, our heart is expanded. Ye are not straightened in us", 2 Corinthians 6:11 - 12. He thus calls them Corinthians. When he is specially concerned about the Galatians he says, "O senseless Galatians", Galatians 3:1. When his heart is moved towards the Philippians, because they alone had ministered to him in the early days, he says

"know also ye, O Philippians, that... no assembly communicated anything to me in the way of giving and receiving save ye alone", Philippians 4:15. I think we should take account of the fact that family affections amongst the saints, which lead to affectionate, considerate, tender feelings for one another in our actual circumstances, are basic to the assembly. It is a question of real love -- not simply lip service, but loving the saints as and where they are. And unless the assembly is built upon the basis of family affections its functioning will tend to be merely formal and official.

J.T.S. The apostle says "Knowing, brethren beloved by God, your election". Is that to have its answer as we see it in the beloved apostle as he says "ye had become beloved of us", chapter 2:8?

G.R.C. The apostle, in a remarkable way, was representative of God the Father and the Lord Jesus Christ in this epistle. So much so that in chapter 2:8, he says, "Thus, yearning over you, we had found our delight in having imparted to you not only the glad tidings of God, but our own lives also, because ye had become beloved of us". They loved them so much that it would have been a delight to them to have laid down their lives for these saints.

J.T.S. He laid down His life for us, "and we ought for the brethren to lay down our lives", 1 John 3:16.

G.R.C. That is it. And so, if we view the saints at Thessalonica, they are very much like the treasure in the parable in Matthew 13. The treasure refers to the personnel of the assembly. It says in Matthew 13:44 "The kingdom of the heavens is like a treasure hid in the field, which a man having found has hid, and for the joy of it goes and sells all whatever he has, and buys that field". Having found the treasure he hides it. And so Paul and those with him would go to a town, such as Thessalonica, where they found the treasure, and they proceeded to hide it. And so he

says here, "the assembly of the Thessalonians in God the Father and the Lord Jesus Christ". That is where he hid them. He did not leave them in the world; he left them, as it were, in God the Father and the Lord Jesus Christ. Their life was not in the world, nor in their businesses, nor even in their families, but their life was in God the Father and the Lord Jesus Christ. And yet, while hidden as to their life, it was from such a company that the word of the Lord sounded out. They were not hidden from the standpoint of testimony and the going out of the gospel. Though their life was hid, for they belonged to the family of God, the word of the Lord sounded out from them. I believe the power for evangelisation lies in this feature of the truth; namely warm and real family affections amongst the saints. "By this shall all know that ye are disciples of mine, if ye have love amongst yourselves", John 13:35. These believers were taught of God to love one another, and the apostle exhorts them to abound in it more and more. What will attract souls, what gives the background for the gospel, is a company in whom there are warm, living affections.

E.J.B. Is there something at all parallel with Bethany in John's gospel? It is the family setting, the setting of love, and the Lord comes into it, and brings the Father into it. It is referred to as the village of Mary and Martha, is it not?

G.R.C. And what a testimony there was in that village!

E.C.L. Going with those features you have mentioned, the expectation of the coming of the Lord seems to be a great feature as well, so that there is an urgency as to how we conduct ourselves.

G.R.C. I think that. Viewed as Thessalonians, or Corinthians, or Philippians, what can our outlook be but the coming of the Lord? We are in these cities, but we are not of them. We are in them in testimony,

we have to face the conditions in them, but our outlook is the Lord's coming.

A.H. Do you think that this beautiful feature that you are referring to is materially affected by those who minister? It says "he went in among them", and he ministered in such a way that the Spirit of God tells us that they joined themselves to Paul and Silas, as if the affection shining in them bound the saints to them. "And according to Paul's custom he went in among them, and on three sabbath days reasoned with them from the scriptures, opening and laying down that the Christ must have suffered and risen up from among the dead, and that this is the Christ, Jesus whom I announce to you. And some of them believed, and joined themselves to Paul and Silas", Acts 17:2 - 4.

G.R.C. It shows how attractive the ministers were. They joined themselves to them.

P.H.H. Would the early mention of the Father in this attractive way, verse 1, "in God the Father", and verse 3, "before our God and Father", tend to promote the family thought that you have in mind? Later on it says, (verse 9), "How ye turned to God from idols to serve a living and true God". Would the latter refer more to the official side, but God the Father help us in the family side?

G.R.C. That is very good. The family side underlies the service of God in the assembly, does it not? This is the beginning of service here; it is to serve as a bondman, to serve a living and true God. What we are in the family as children and sons, makes the place of bondmanship a delight.

A.H. Would our place in the Father's love bring in the nurturing influence that would provide for life and growth and power for testimony?

G.R.C. It would. It was exemplified in Paul himself. He was a living expression of the Father.

E.J.H. Could you say that there were balanced

affections in that he speaks of a nurse cherishing her own children, and a father exhorting them?

G.R.C. Quite so. -- "How as a father his own children, we used to exhort each one of you, and comfort and testify", (verse 11); and then, in verse 7, "but have been gentle in the midst of you, as a nurse would cherish her own children". Are not those the features that should mark the minister; and, if they mark the minister, he would never think of leaving his children. A nurse would never think of leaving her own children. All children have inconsistencies, all children need admonition and reproof; but a nurse does not forsake her own children on account of these things. Nor would a father forsake his own children. A father would not forsake his own children because there were things about them of which he could not approve; he would exhort and comfort and testify, "that ye should walk worthy of God, who calls you to his own kingdom and glory".

T.J.G. Does that include everyone? Verse 2, reads "We give thanks to God always for you all". Then in verse 7, "ye became models", as though he is referring to the individuals, and in chapter 2:11 again, "We used to exhort each one of you", and again (chapter 1:2), "We give thanks to God always for you all". That is, none were left out of his reckoning, whether they were difficult or otherwise.

G.R.C. That is so. And speaking of what they were characteristically, he says in verse 6, "ye became our imitators, and of the Lord". There may have been inconsistencies, but nevertheless they had become their imitators, and of the Lord. So much so that, according to verse 7, they became models themselves. Paul and those with him were models to them, and then they themselves became models.

T.J.G. It does not say 'model' as referring to the local company, but the personnel -- "ye became models".

G.R.C. And I think it is from the personnel that the word of the Lord sounds out.

J.McK. Would all this provide for certain attractive links in relation to any locality known intimately by the brethren? I was impressed by what you were saying as to the nurse not forsaking, and the father not forsaking. Should there not be local conditions which ensure this attractive care?

G.R.C. I think so. And it is evident from other epistles that Paul had this fatherly outlook on every locality. Whatever Paul built as a superstructure, he laid the truth of the family as a basis.

J.H. Does he not say, in writing to the Corinthians, "Not as chiding do I write these things to you, but as my beloved children I admonish you. For if ye should have ten thousand instructors in Christ, yet not many fathers; for in Christ Jesus I have begotten you through the glad tidings. I entreat you therefore, be my imitators"? (1 Corinthians 4:14 - 16).

G.R.C. So that in spite of the bad behaviour of the Corinthians, he did not cease to exercise full fatherly affections towards them. There was no thought of forsaking them, but he would enter into the position, and admonish them as a father. In the second epistle they had heeded the admonition, and he says, "Our mouth is opened to you, Corinthians, our heart is expanded", 2 Corinthians 6:11. Thessalonian truth thus underlies the Corinthian position. It is the same as regards the Galatians, Paul acts as a mother towards them. They were behaving badly, they were going back to law; but he says, "O senseless Galatians, Who has bewitched you", Galatians 3:1. It is the way a mother would speak when her children were doing something very foolish. Later in the epistle he says, "My children, of whom I again travail in birth until Christ shall have been formed in you", Galatians 4:19.

P.H.H. Would Jacob, when he addressed his sons in Genesis 49 be on this line, "Assemble yourselves,

and hear, ye sons of Jacob, And listen to Israel your father". He had some very drastic things to say. He says, for instance, to Reuben, "impetuous as the waters, thou shalt have no pre-eminence", and so on. But does his fatherly approach enable him to hold the children together, without any thought of division or partisanship?

G.R.C. That is very helpful, because with some he could commend things more than with others; and to some he had to speak very drastically; and yet it was all done in such a manner, with such fatherly affection, that he did not set the brethren against each other.

L.G.B. Are the features of nursing and fatherhood seen in God Himself? It says in connection with Israel after the flesh, "For a time of about forty years he nursed them in the desert", Acts 13:18. And Moses in speaking to Jehovah says, "Thou sayest to me, Carry them in thy bosom, as the nursing father", Numbers 11:12.

G.R.C. I am sure that is right. God has created the affections of the father and of the mother, and, therefore, both must be in God Himself. Both are seen in the Lord Jesus Himself. He says in Matthew 23:37, "How often would I have gathered thy children as a hen gathers her chicks under her wing". That is a maternal idea. And so in Luke 13:34, "How often would I have gathered thy children together, as a hen her brood under her wings, and ye would not". Fatherhood is also seen clearly in the Lord. In John 13:33 He says, "Children, yet a little while I am with you". And again in John 21 Peter says, "I go to fish". And he leads the others astray; but when the Lord greets them on the shore He says "Children". They were erring children, but He says "Children", using a word that expresses peculiar affection.

J.T.S. In speaking of inconsistencies as you have, it is with a view that we should not have our minds

on the inconsistencies but be able rather to take account of the work of God in one another? Would that provide a lever for exhortation?

G.R.C. I am sure it would. The Lord Jesus, in His prayer in John 17, does not say a word about inconsistencies. How wonderful was His outlook upon those whom the Father had given Him! He had had to speak to Peter about denial, but in His prayer there is not a word about failure. And so in chapter 21, when He meets them, He says "Children, have ye anything to eat?". What a beautiful touch of fatherhood! He knew they had been on a wrong course, but had they anything to eat?

J.M. Would you say that this love of fatherhood goes to excess in its activity? In verse 8 he speaks not only of having imparted the glad tidings of God, but "our own lives also". In speaking to the Corinthians he says the children should not lay up for the parents, but the parents for the children. And then not only would he spend, but be utterly spent for their souls.

G.R.C. It shows how like God Paul was! How like God the Father, and how like the Lord Jesus Christ! And I believe the way he moved personally amongst them gave them a great impression of the Father personally, and of the Lord Jesus personally, and of the Holy Spirit personally. All three Persons are referred to early in this epistle; there is (verse 1) "God the Father and the Lord Jesus Christ"; in verse 5, "Our glad tidings were not with you in word only, but also in power, and in (the) Holy Spirit, and in much assurance"; and then, (verse 6) "and ye became our imitators, and of the Lord, having accepted the word in much tribulation with joy of (the) Holy Spirit".

J.A.C. Is Paul's service the result of the way that he looked upon saints? I wondered if we were not challenged as to how we look upon the saints in our local settings, claiming them, as a nurse would her own, and likewise as a father, his own. Have we not

to look upon the saints in that way, claiming them as our own, so that we may minister to them that which will encourage and hold them together?

G.R.C. It is good to note the way Paul moved amongst them. He says "our entering in which we had to you", 1 Thessalonians 2:1. His ministry and his personality amongst them would give them a very real impression of the personality of the Father, and of the Son, and of the Holy Spirit. He speaks of "our God and Father himself, and our Lord Jesus", (chapter 3:11); and again, "our Lord Jesus Christ himself, and our God and Father, who has loved us", 2 Thessalonians 2:16. In 1 Thessalonians 4 he says, "the Lord himself shall descend from heaven with a shout", and he closes the second epistle with, "The Lord of peace himself give you peace continually in every way".

J.D. Would the golden bells and the pomegranates on the high priest's ephod bear on the sounding out of the word of the Lord from this company?

G.R.C. The oneness of the saints in love, as suggested in the pomegranates, is really the basis for the sounding out of the testimony. It is the living witness down here that the High Priest has gone in. The proof that Christ is in the presence of God, having accomplished redemption, is that the sound of the bells is heard.

G.H.S.P. Is it in your mind that our ability to function in any local assembly is the measure in which we are formed in love as coming under divine influence?

G.R.C. Yes; because I believe that these affections can stand the strain involved in working out body and assembly exercises. These affections need to be there basically. In other words, we need to be right in our relations as brethren before we can enter into the relationships connected with the body.

W.I. So Paul speaks of being models and imitators, I am thinking of the Lord's own words in

John 15, when He says that we might love one another as He has loved us.

G.R.C. That is right. That was His commandment. So it says here "in God the Father and the Lord Jesus Christ". The Lord Jesus Christ would link with the kingdom, and would imply obedience to the Lord. His commandment is that we should love one another as He has loved us, which brings in the truth of the family.

Ques. Does the close of the dispensation call specially for these features? I am thinking of the remnant in Malachi.

G.R.C. They "spoke often one to another", Malachi 3:16. Mutual affectionate relationships existed between them.

E.J.B. You have spoken of what will stand the strain. Is it interesting that in chapter 2:14 he brings in the assemblies of God which are in Judea, as having been under the same strain.

G.R.C. In chapter 1 they became imitators of the ministers and of the Lord. This would mean that fatherly and motherly affections were now prevalent in that assembly. There was mutual care for one another, as the Lord says, "love one another as I have loved you". It is in that passage that He calls His own "Children", John 13:33.

J.G.M. There is a reference to the mother in Isaiah 66:13, "As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem".

G.R.C. He would comfort them in Jerusalem. It shows the link with the assembly. In chapter 1 it says "ye became our imitators, and of the Lord", but in chapter 2, "ye, brethren, have become imitators of the assemblies of God which are in Judea in Christ Jesus". That is, it is the assembly that is in mind; but family and brotherly relations are essential as a basis upon which the superstructure of the assembly

can be reared. It is these warm family affections which will stand the strain involved in body relations and in all that pertains to the assembly.

E.J.B. And indeed the strain itself can bring the saints closer together?

G.R.C. It will do. If these affections are there, the strain itself, instead of causing disintegration, will draw the saints all the closer together in sympathetic affections.

H.C. Would it raise the question of the kind of teaching that reaches us?

G.R.C. It raises the question both of the kind of teaching and of the kind of men who teach.

H.C. It says in chapter 4:9 that they were taught of God to love one another.

G.R.C. That is the great thing, they were taught of God. God teaches us to love one another. He has given the lead. We love, because He first loved us. God has given the lead and the ministers should be a reflection of God in the lead He has given in love.

A.H. Paul says, "even as ye know what we were among you for your sakes".

G.R.C. Exactly. So that the teaching is of the utmost importance, but what is of equal importance is what the teachers are themselves.

G.H.S.P. Mr. Taylor often used to speak of Acts 20 as the great love chapter. You get two Thessalonians specifically referred to as with Paul in that chapter and you get a strain when Eutychus falls but is recovered. And then at the end and at the beginning of the next chapter you get the wives and the children all down on the shore seeing Paul off. Is that the practical working out of what we are saying?

G.R.C. It is an excellent illustration. It is interesting in Acts that, when Paul comes on the scene, the appellation 'brethren' becomes prominent. Early in Acts it is disciples; and that is not dropped, for disciples are stressed at Ephesus, the highest level.

Then, after Paul's conversion the word 'saints' is introduced for the first time. Peter went down to the saints at Lydda and then at Joppa he presented the raised up Dorcas to the saints and widows. So that as Paul comes on the scene there is an elevation, the heavenly calling is coming into view. But then, as Paul develops his ministry, the title 'brethren' becomes prominent. He goes to Philippi and he leaves the brethren there, (Acts 16:40); he goes to Thessalonica and Berea and in both places it is the brethren who sent him away (17:10 and 14); he goes to Corinth and takes leave of the brethren, (18:18). In each place he left a company formed in family affections.

A.B. Would it have in mind a kind of constitution being formed, a brother being born for adversity. It is the mutual position. Brethren will stand together if they are true brethren.

G.R.C. Exactly. These relationships are formed in the Divine nature. Our natural family relations can be a great hindrance, but we are speaking of the family of God. John writes to "as many as received him, to them gave he the right to be children of God, to those that believe on his name; who have been born, not of blood" (that is the first thing) "nor of flesh's will nor of man's will, but of God", John 1:12,13. It is fatal to be governed in any undue way by natural family links. Blood may govern us. There is a saying amongst men that blood is thicker than water. But when the truth is in question blood must not govern us at all. We must not be governed by links which are described merely as of blood and of flesh's will and of man's will. We have been born of God.

A.F.G. Would an appreciation of that lead to the conscious enjoyment of the hidden position "in God the Father"?

G.R.C. That is just what I had in mind. They were the assembly of the Thessalonians but they were not shining in the city, they were not conspicuous in civic

affairs as Thessalonians, they were in God the Father, and the Lord Jesus Christ.

E.J.H. Is it not a sorrowful reflection that such an one as Barnabas should be turned aside for a while through a natural link, a link no nearer than a nephew, thus missing all the blessing in Europe?

G.R.C. It is very solemn that one such as Barnabas should, at that point, be governed by 'blood'.

J.W. Could you tell us what you had in mind in the 12th of Romans as following on Thessalonians?

G.R.C. He begins the 12th of Romans with the word "brethren". Romans is also an epistle which deals with the personnel of the assembly. Paul had never been there, so that he cannot speak of his personal love and service to them, but he opens the epistle by saying "to all that are in Rome beloved of God, called saints" (Romans 1:7); and then his appeal in chapter 12, "I beseech you therefore brethren". He does not address his appeal to any others than those whom he can call brethren, because we shall not be able to answer to the truth of the body unless we have learnt first to be brethren. Family affections are the first essential.

H.C. You referred to Paul using the term "brethren". Do you think he might have been affected by the first word he heard from a brother, Saul, "brother"?

G.R.C. I think so.

F.C.E. You have spoken about natural links. Would this help us also not to form social links but to allow this feature of brethren, the family side, to govern us entirely?

G.R.C. I am sure that is right. Social links are most detrimental.

W.G.C. Is it striking that after Paul had rebuked Peter to the face Peter says "our beloved brother Paul", 2 Peter 3:15. Had that link stood the strain?

G.R.C. That is very good. These links stand the stress and strain of testimony.

P.H.H. Say a little more please about the brethren, as leading on to the thought of the body.

G.R.C. To divert from it for a moment but to lead up to it, no doubt you remember that Mr. Raven said it is only in the liberty of sonship that we can find our place in the body. Sonship is taught in the 8th of Romans, "as many as are led by the Spirit of God, they are sons of God", and then the apostle brings in the exhortation of chapter 12. If we know our place as sons of God and children of God according to Romans 8, the Spirit bearing witness with our spirits that we are children of God, the corollary to that is that we are "brethren". Paul does not bring forward the truth of the body until he can speak of them as brethren; and his teaching, if followed to this point, would constitute them truly brethren. So he says "I beseech you brethren, by the compassions of God, to present your bodies a living sacrifice, holy acceptable to God, which is your intelligent service". Now you will notice that the sacrifice is regarded as one sacrifice. It does not say to present your bodies living sacrifices; there is no thought of independence here, but it is one great unified sacrifice, which the brethren present. We are one in the Divine nature, one in heart and soul, and we are intelligent as to God's mind that we are one body in Christ and are to function as such; and therefore it is our intelligent service to present our bodies a living sacrifice.

J.McK. You mean it has what is corporate in view?

G.R.C. We are not intelligent if we do not understand that. We present our bodies a living sacrifice, one great heave offering, like Exodus 25. It speaks of that as Jehovah's heave offering. The willing hearted brought the material for the tabernacle. It was all in view of what was corporate.

J.T.S. Was that in the mind of the apostle when he spoke of being minister of Christ Jesus to the nations,

carrying on as a sacrificial service the message of glad tidings of God in order that the offering up of the nations might be acceptable, sanctified by the Holy Spirit? (Romans 15:16).

G.R.C. Quite so.

A.F. Did not Mr. Taylor stress in Glasgow the importance of our bodies in view of the working out of the truth of the body of Christ?

G.R.C. Exactly, and that is what is in view here. It is our intelligent service in view of our proving what is the good and acceptable and perfect will of God. Now the first element of the will of God is that we should understand that we being many are one body in Christ, and that we should each fulfil our function in that corporate vessel.

P.H.H. That remark about the heave offering encourages me to ask about the boards of the tabernacle standing up, and the expression later that the tabernacle may be one. Does that help in relation to our fitting together, so many individuals, but all part of the heave offering, to make a unified functioning vessel for God?

G.R.C. That helps very much. Chapter 8 of Romans shows how the boards, ten cubits high standing up, are formed. The sockets of silver are in chapter 3, "the redemption that is in Christ Jesus". The epistle shows how the boards are formed ten cubits high and standing up; but now in chapter 12 they are to be set together.

P.H.H. The feature of strain is there, too, on the corners.

G.R.C. Quite so; but if we are truly brethren, if family affections are present, we shall not have difficulty in fitting in with our brethren in the one body. In verse 3, "I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith". I think

the affections we have been referring to would lead us to look upon one another with great pleasure and delight, like Paul who would gladly have laid down his life for them, and thus we shall think wisely; we shall be looking upon our brethren to see what God has dealt to them rather than looking at ourselves to see what God has dealt to us. The point is the brethren are so beautiful, they are of such value, and the great point here is that God has dealt to each a measure of faith. This is faith for action in the body. God has dealt to each one of my brethren a measure of faith which no other has, for action in the body. Each one has a place in the body and each one has faith from God to fill that place and to act in it, and I would like to encourage each one of them to do it. Brotherly relations would lead us to make way for each other, so that there would be no friction in the working out of this great thought of God.

J.A.C. Would the compassions of God help us on this line? "I beseech you therefore brethren, by the compassions of God". Would they not help us to appreciate one another as brethren?

G.R.C. I think they would, and especially if we understand that those compassions are sovereign: "I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel compassion", Romans 9:15.

G.H.S.P. Even in relation to Israel in chapter 11, although they are not in the pathway, they are still beloved for the Father's sake. Would that not throw light on the fatherly attitude of Paul in relation to the work of God wherever it was?

G.R.C. I am sure it does.

READING TWO

1 Corinthians 1:1 - 3, 10; 1 Corinthians 3:16,17,21 - 23; 1 Corinthians 12:7 - 13; 1 Corinthians 14:23 - 25

G.R.C. We are now approaching what is corporate. We have thought of the treasure hid in the field, the personnel of the assembly, but all is in view of one pearl of great value. I think it is well to see that the enemy's attack is always upon what is most precious to God. Satan's attack is firstly against the Person of Christ. He would, if he could, cause the saints to confine their thoughts of Christ to what He is as Man on our side and thus to fail to give Him the honours that are His due; that attack has led some to find fault with the worship of God as God; there has been a lack of readiness to honour the Son even as they honour the Father. But alongside of that there is always unremitting attack upon the assembly. And when one speaks of attack one is not in any way speaking in the sense of accusation -- our struggle is not against blood and flesh. We are not against any man, we are for man whoever they are, and the best way to help those who may have come under darkening influence is to show how Satan is attacking. He attacks the truth of the assembly, and attacks the assembly itself by bringing in independency, independency of thought, independency of service and so on. There is a failure to merge, and, apart from merging we shall never have the features of the pearl of great value. God and Christ thus lose the best. And these two attacks are linked up, because, nothing will help us more to merge than an appreciation of the true greatness of Christ. No one is to boast in men, least of all in oneself, as this epistle indicates. There

is only one Man. We are espoused to one Man to be presented a chaste virgin to Christ. An appreciation of the true greatness of Christ greatly helps us in the merging, and frees us from independency. And on the other hand, if we merge, and enter into the blessedness of what the assembly is, that also will fortify us against any attack on Christ, because none appreciate Christ like the assembly. The assembly as such has the fullest appreciation of Christ of any creature, both in regard of His manhood and His deity. She never surrenders any feature of Christ's glory. This epistle would guard us against independency. What we have had before us already -- family affections -- were missing at Corinth. If family affections are missing we shall try to take up assembly truth in official lines, without vitality, whereas it is the assembly of the living God. They were taking up matters in a kind of official way at Corinth, but there was nothing for God in it. Family affections were lacking; so much so that Paul has to write a whole chapter on love in the abstract, because love was not there in the concrete. The Thessalonian feature was lacking. And unless love is with us we cannot proceed to apprehend the glory and blessedness of the assembly of God. So Paul opens the epistle with "Paul, a called apostle of Jesus Christ, by God's will, and Sosthenes the brother". He brings in the brother to shew that Thessalonian affections are needed in the assembly of God in Corinth. Romans 12 shows us that if we are to have any practical apprehension of the assembly, and to function in it, we must first be right in our relations with one another, each one members one of another. We are to have affectionate respect for one another because God has dealt to each a measure of faith, and we are to encourage one another to act in that measure of faith, and thus fill out our function in the body. The first thing is to be right with one another. That is fundamental to the assembly;

"each one, members one of the other", with mutual respect, helping one another to fill out our place.

Corinthians opens with the corporate idea. Romans leads up to it but this epistle opens with it, and it shows us that the assembly of God in a place is no less than God's shrine in that place, God's temple. It is the very shrine of God in that city. And therefore, while, in the Thessalonian epistle the word of the Lord sounds out from them, that is from the family position, because it is the family position which will attract souls, yet the word of the Lord sounds out in order to bring souls in. And that is the point in Corinth. There is something to bring them into, namely (the) temple of God. If there are assembly conditions amongst us there is something to bring them into, and it speaks in this epistle about a simple person or an unbeliever coming in. And what do they find when they come in? "God is indeed amongst you". They find themselves in the shrine of God.

W.I. Would the Lord's own word to the apostle, "Why persecutest thou me?" (Acts 22:7) bring all the love out that we see in his life afterwards?

G.R.C. That gave character to the whole of Paul's life and service. He was concerned for evermore about the "Me", Christ's body.

J.McK. When the unbeliever or simple person comes in, does he come under the profound effect of what is corporate? "He is convicted of all". Would it be right to say that the whole vessel entered into the power of the occasion?

G.R.C. You mean he feels that everybody there can see him through and through. He is not in a congregation, he is in the assembly of God in which every person has a living part.

J.McK. That is how I would feel it to operate. If all prophesy, the element of prophecy is running through the whole vessel, is it not? And God's mind is expressed vessel-wise.

G.R.C. Very good.

E.J.H. God being there, God fastens that judgment upon the man. The brethren do not say to him 'Do you think God is here?'. They maintain the conditions that are proper to the shrine; and God steps in, so to speak, reverently, to convict the man that that is so.

G.R.C. And the remarkable thing is that he immediately becomes a worshipper. The word of the Lord sounds out from us with a view to saving men's souls; but when they come in, if things are right, in their very first contact with God in His shrine, they worship, showing that the service of God is always in mind. This reminds us, does it not, of the woman in John 4. As soon as she is convicted by the prophetic word, she speaks about worship. Here the man actually does it. When he comes into the assembly "falling upon his face, he will do homage to God". And then he reports: but he has already done homage to God before he reports anything.

Rem. The man in John 9 becomes a worshipper, immediately.

G.R.C. The effect of coming vitally into touch with the living God in His assembly, or with the Son of the living God, or with the Spirit of God is that a man becomes a worshipper. The full fruit, in that sense, is secured immediately, as the Lord says, "Lift up your eyes and behold the fields, for they are already white to harvest", John 4:35.

S.C. This stresses the whole assembly come together into one place.

G.R.C. It would show the importance of making way for simple souls and unbelievers to come to our ministry meetings and our readings.

P.H.H. We have spoken a good deal about love among the brethren on the family side, but what you are saying now about the assembly, and the exercise of prophecy, and the whole assembly together in one

place, really brings in the importance of the truth, does it not? It says in Thessalonians that certain ones had not received the love of the truth. (2 Thessalonians 2:10).

G.R.C. "Because they had not received the love of the truth that they might be saved". Then he says in verse 13 "but we ought to give thanks to God always for you, brethren beloved of the Lord, that God has chosen you from the beginning to salvation in sanctification of the Spirit and belief of the truth". What were you thinking about that?

P.H.H. I was thinking that some difficulties have arisen because the whole fabric of the truth has not been received. Persons have chosen what they would believe. You spoke just now about some having a difficulty about the worship of God. You could hardly have prophetic ministry unless behind it and with it there was the whole truth. Do you think therefore that the love which is proper to the family of God must be accompanied by the love of the truth?

G.R.C. Very good. The assembly is the pillar and base of the truth. Christ is the truth. The whole truth as to God is set out in Him, because the fulness dwells in Him. All that can be known of the Father and the Son and the Spirit comes to us in and through Christ. But then, the Spirit is the truth. And I would think the fact that the Spirit is the truth down here must involve, according to Paul's ministry, the truth of the assembly. We are to love one another, but we are united in the love of the truth.

T.J.G. Does not John in his second and third epistles stress those two great features of love and truth, and puts them together in interesting combination? For instance 2 John 1. "Whom I love in truth, and not I only but also all who have known the truth, for the truth's sake which abides in us..." Then in 3 John 3 and 4 as to holding fast the truth and walking in truth, also "fellow-workers with the truth" (verse 8).

G.R.C. Both those epistles begin "whom I love in truth", a very great matter. But then, if the assembly of God in a city or place is to function, so that there is a sphere where a person can come in and be convicted and become a worshipper, and go out with a report that God is indeed among you, there is no room for independency. The moment you have a person on independent lines the truth of this is marred.

E.C.L. So you would expect the truth to come out clearly when the saints are gathered in the light of the temple, in a way you could not receive it in your own home. Some say they wait on the Lord to get light; and they wait a long time. The Lord does not answer them because the truth has come out in the assembly, in the light of the temple.

G.R.C. The lamp-stand is not in our own homes. It is in its own place. According to Zechariah, the lamp-stand and its seven lamps show that the full light of God is available in a day of recovery, but in its own setting. To get the gain of the lamp-stand in Zechariah's day they had to build the house. That is, they had to bring in the setting in which the lamp-stand would become available to them, and the light from it. Therefore we must have assembly conditions, moving together in oneness assemblywise, if we are to know the gain of the lamp-stand.

J.T.S. In Acts 18:11 it says that Paul was "teaching among them the word of God". Would that bear on this?

G.R.C. The apostle delights to use the word "among". So that gift is not independent of the temple. As you say, he taught the word of God among them.

W.McI. Is this appeal by "the name of our Lord Jesus Christ" the great thing set over against independency?

G.R.C. It is. The name of our Lord Jesus Christ

is the name upon which we call, the name to which we gather together; it is the great testimonial name. And, as you say, it would guard against independency.

E.B.S. Would you say a word as to why he starts with "a called apostle" in this epistle. We had in the scripture in Thessalonians that they might have been a charge as Christ's apostles; but he seems to refuse that there, in view of the family side. But here he starts with it.

G.R.C. It is "a called apostle of Jesus Christ, by God's will". Is he not asserting his authority in connection with the establishment of the assembly of God?

E.B.S. And without that, the truth cannot be rightly held, can it?

G.R.C. It cannot. The establishment of the assembly of God, such a dignified vessel, required apostolic authority from God.

E.B.S. The family side would be one side, but the authority side, which he stresses here is essential.

G.R.C. Yes. And we have to see that the first element of God's will stands related to the body. We are often vague as to what God's will is. He is a called apostle of Jesus Christ by God's will; and the first element of God's will, as disclosed in the ministry of Paul is that, according to Romans 12, to find our place in the body. It is more important than any other department of life. We are to find our place in the body, and help our brethren to find their places in the body, and to function in it -- each one members one of another. And thus the assembly is established in a place, the vessel which can be called the assembly of God. It could not be thus described apart from the fact that "we, being many, are one body in Christ, and each one members one of the other".

G.H.S.P. Would the upper room in Acts 1 be like the hiding of the personnel of the assembly, but the house in Acts 2 like the sphere where the light could be located and persons brought into it?

G.R.C. That is very good. There were the personnel in Acts 1, it speaks of the crowd of names, everyone was precious; it was like the treasure, hidden. What a treasure it was! The Lord bought the field in order to have it. But then, in Acts 2 the Spirit comes down, and the body is formed. The sound filled all the house where they were sitting, and they were all filled and they began to speak as the Spirit gave them to speak forth. Thus, as you say, the house was set up here for persons to be brought into. The word sounded out and persons were brought in. The Lord added daily.

W.S.S. And they were all saying the same thing according to verse 10.

G.R.C. That is the great thing. There is no room for independency.

W.S.S. I am thinking how the writers of the New Testament, looked at together, illustrate this great principle; everyone had a different impression, but all merged, they were all complementary one to the other. They all formed part of one whole, did they not?

G.R.C. Quite so. Unity does not mean that there is any lack of variety. There is great variety just as there is in the case of the members of our human bodies. No member can do the work of another, each is equipped for action in its own particular sphere, but they all merge in perfect unity.

W.D. Referring to 1 Corinthians 1:2 "with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". Does that emphasise that there can be no independency?

G.R.C. That means that there is not only no room for independency within a local company, but that there is no room for independency between one local company and another. All the local companies on earth, if preserved under the control of the Holy Spirit, will be moving together.

A.G.B. Is the apostle anxious that even as to his own apostleship and service it is not an independent matter? He is "Called apostle of Jesus Christ, by God's will".

G.R.C. I am sure that is right. There was nothing independent about the apostle. "A called apostle of Jesus Christ, by God's will".

P.H.H. You are referring to any independency or lack of unity among the companies, founding it, I suppose, on verse 2, "with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". It is not only regulation for the assembly of God in Corinth, but likewise for every place where there is a breaking of bread?

G.R.C. Everything the apostle sets out in this epistle is intended to govern "all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". So that, while from the standpoint of the family of God you may find variety in different places, for there were Thessalonians, Corinthians, Philippians, and so on, and distinctive features of the work of God might appear in each company, when you come to the idea of the assembly of God in a place, there is no divergence. Viewed from this standpoint, what you would find in every place would be exactly the same, because in every place it is God's assembly, and the ordering of God's assembly and God's house must be the same everywhere.

E.J.H. Would you say therefore that every local company should be descriptive of one pearl?

G.R.C. I believe that, in whatever place Paul laboured, he had in mind to leave behind him, in character, the one pearl of great value.

E.J.B. I think we could do with more help as to the expression "the assembly of God". Corinthians does not present it as something invisible in a place, as composed of all believers, but rather something which is functioning; so that discipline, for example,

is exercised in chapter 5, the Lord's Supper is celebrated in chapter 11, the prophetic meeting described in chapter 14, and letters of commendation referred to in the second epistle. Could you help as to the force of this expression, and particularly its bearing at the present time?

G.R.C. Does it not refer to the assembly, not viewed in purpose as in Ephesians, but as set here at the present time in testimony? And the way it is set here in testimony is in local companies, all patterned after the universal. In the power of one Spirit we have all been baptised into one body; that is universal. No man can grant us membership of the body. It is God's prerogative alone to do so. He does it by causing His Spirit to dwell in us, and thus we become members of the great universal vessel on earth at the present time, of which it is said, "in the power of one Spirit we" -- that is the universal we -- "have all been baptised into one body". Scripture gives us light as to what is proper to that great universal body. For instance, the tabernacle system gives us light from one standpoint, and there are other types which give us light in other ways, as to what is proper to this great vessel; and we bring the light of what is proper to it into our local position, and there work out its universal principles, and carry out its functions in our locality.

T.J.G. Because of the breakdown, we cannot say we are the assembly of God, but there is a visible expression of the assembly's working in those walking the path of the truth?

G.R.C. Quite so. God has operated, and we have arrived at this position by individually naming the name of the Lord, and withdrawing from iniquity; and, as having withdrawn from iniquity, we follow righteousness, faith, love, peace with those who call on the Lord out of a pure heart, (2 Timothy 2). And surely all who call on the Lord out of a pure heart will be governed by His commandment as set out in this

epistle. We call on Him out of a pure heart, and we regard every feature proper to the assembly of God as binding upon us, as it really is. Few may be available, but the Lord says, "Where two or three are gathered together unto my name, there am I in the midst of them", Matthew 18:20. The whole matter is thus secure, the assembly in principle is functioning. Not that we claim to be the assembly, but, if the Lord is there, what is proper to the assembly is carried out.

G.H.S.P. According to Acts 18 there were many people in Corinth when Paul first went there, but the assembly material is brought to light through the teaching of the word of God. Does the authoritative teaching of the word of God remain because the Spirit is here?

G.R.C. I am sure that is right. He was there eighteen months. It shows that it takes time for the saints to be merged, and to understand their place in the body, and thus to function as God's temple, God's assembly in a place.

K.S. The charge against Paul at Corinth was that he persuaded men to worship God contrary to the law.

G.R.C. That shows that the worship of God is always in mind. Perhaps we tend to limit the idea of the temple to enquiry, but enquiry is not the only feature. It is a most important one. It stands related to the lamp-stand -- the shining of the light -- and also to the oracle. In the house Solomon built, the most holy place is called the oracle. Nothing can be greater than God speaking. But then there is the response. Every whit utters glory. The temple is the shrine; God Himself is there. He speaks to us and we speak to Him in responsive worship and praise.

P.H.H. Does 2 Corinthians 6:16 help us as to that point, "for ye are the living God's temple; according as God has said, I will dwell among them, and walk among them; and I will be their God, they shall be to me a people". That is wider than enquiry, is it not?

And the Psalm says that everything in the temple utters glory.

G.R.C. Exactly. So that Isaiah sees the Lord sitting upon a throne high and lifted up, and His train filled the temple, but the first thing is worship. "Holy, holy, holy is Jehovah of hosts; the whole earth is full of his glory!", Isaiah 6:3. Every whit utters glory. We touch temple service at the Lord's Supper. As the service proceeds we find ourselves in the sanctuary, in the shrine, rendering to God what is due to Him. "To him be glory in the assembly in Christ Jesus", Ephesians 3:21.

M.S. Is the matter of divisions seen at its worst in this setting, because he alludes to it in chapter 11?

G.R.C. Quite so. Independency is an easy path for the flesh; but the pearl is not secured apart from suffering. Persons on independent lines find for themselves a way of escape from the sufferings for the flesh involved in learning to merge, and to function bodywise; and to be in a sphere where man as such has no place at all, where no one boasts in men. The assembly of God is a place where man, as such, has no entrance, neither his mind nor his will nor his ideas. He has no place there.

J.H. The anointing oil was not to be poured on flesh.

G.R.C. Very good. The assembly of God is a sphere where God alone has right of way; that is, God and the Lord and the Spirit; man, as such, has no entrance there. Men are there, but not man after the flesh.

A.H. Is it important that the word of God that he spoke among them for eighteen months was nothing other than Jesus Christ and Him crucified? And has the apostle, in emphasising that, in mind to clear the ground to make room for God's wisdom in a mystery?

G.R.C. So that chapters 1 and 2 of this epistle present, as it were, the doorway into the assembly.

It is by way of the cross, Jesus Christ and Him crucified, and then by the recognition of the Spirit as the only power for right thought, let alone right action.

-.D. Is it significant that in the case of Sardis the Lord is presented as having the seven Spirits of God and the seven stars?

G.R.C. Understanding the Lord in that way is the basis of recovery at the present time. It is because Sardis, as a church, failed to appreciate the Lord in that aspect, that they had a name to live and were dead. But an appreciation of the Lord as presented to Sardis would bring about Philadelphian conditions. He has the seven Spirits of God; that is the lamp-stand is available to us, and thus the full light of God without diminution, if only there are right conditions on our side, because the Spirit is still here. On the other hand, He has the seven stars, which means that local responsibility can still be exercised. These two points cover Corinthian ground. The Spirit is available in fulness, so that the full light of God is available, and, on the other hand, local responsibility can still be carried out. We prove that the Lord still has the seven stars.

E.J.H. Has not Mr. Taylor helpfully said in regard to 2 Corinthians 14 that this was not necessarily the kind of meeting that the Corinthians were having, but it was the kind of meeting they would have, and we would have, if we maintained the conditions that are set out for us; and why should we not go in for the best?

P.H.H. Does that make the temple a very attractive place; that is, as shutting out the flesh by the word of the cross, and giving full place for the Spirit, according to chapter 2?

G.R.C. Indeed it does. The temple is the most delightful place that could be conceived. The pure light of God is shining, in the power of the Holy Spirit; He is maintaining a pure ministry of Christ

in all His glory, and illuminating, not only the candlestick itself, which is a type of Christ, but the pure table, another type of Christ, and the shewbread on it, thus illuminating the saints in their beauty as the bread of the presence delightful to God, and illuminating the boards and the curtains. You can understand, therefore, that whenever the high priest trimmed the lamp-stand, he put incense on the altar. As the light bursts forth and illuminates the marvellous surroundings in God's temple, there must be incense ascending from the golden altar, the outgoings of our hearts in worship. And then, of course, the greatest thing of all in God's temple is that God Himself is there in all His greatness and blessedness, the Father, the Son and the Holy Spirit.

J.B.S. Which meetings would you connect the thought of the temple with?

G.R.C. I would not shut out any meeting. In the Lord's day morning meeting it functions at the highest level. Prophecy goes on there in the service of song. They prophesied with the harp, lute and cymbal, (see 1 Chronicles 25). Heman was the king's seer in the words of God to exalt His power. The morning meeting is prophetic in the highest degree, not as bearing on our state, but in a positive way, as bringing in the mind of God in such a manner that the saints are carried into the realm of purpose in their spirits and affections. If the service of God had not that effect, the worship of God would not be what it should be. It is because of the prophetic nature of the service of song, and the powerful way, in which, by the Spirit, it carries us in our spirits into the full light and blessedness of God Himself, and of the assembly according to purpose, that worship, worthy of God, is brought to pass. It is all temple service. And if you think of the prayer meeting, surely both altars should be functioning there, (see Psalm 141:2). Then we rightly connect the ministry meeting with the

temple, for we come together to listen to God's voice; and the reading meeting is for enquiry and seeking light from God. They are different features of the temple. But I would not like to come together at any time without having some sense that I am coming into God's shrine and that God Himself is there. I would not want to be there otherwise. I would love to be there, of course, to see the brethren, but the great point in the temple setting is that God is there.

W.S.S. Do we need this question, "Do ye not know that ye are the temple of God, and that the Spirit of God dwells in you?". I was thinking of the importance of it. Things were very feeble at Corinth when that question was asked; and they are very feeble today, but nothing can change the fact, can it?

G.R.C. He does not say 'Do you not know that you are temple of God when you come together to read the scriptures'; or 'Do you not know that you are temple of God when you come together for the ministry meeting?'. They were always that.

A.B. Does it involve God's pleasure according to 2 Corinthians 6:16 where he says "ye are the living God's temple, according as God has said, I will dwell among them, and walk among them; and I will be their God and they shall be to me a people". It suggests a certain blessed relationship on God's part with His people, and His pleasure in them, and His confiding in them, and finding communion of thought with them.

G.R.C. And does it not make it all the more dreadful in the light of these things that anyone should be on independent lines? Think of robbing God of this! Think of robbing the saints of this. One person on independent lines is a discredit to the truth and endangers the working out of the truth in a locality. It is a most solemn thing. Independency is a dreadful thing, a dreadful sin, in the light of God's thoughts.

P.H.H. Would it be opportune to draw attention to Mr. Darby's word on ecclesiastical independency,

which he describes as wickedness and as giving entry to every kind of sin? I thought the solemnity of your word, in saying it is a dreadful sin, might just put it upon our hearts and consciences.

G.R.C. Brethren justify themselves, alas, sometimes, for being on independent lines on the ground of their conscience. But the greatest matter to have a conscience about is independency itself. We may not, at first sight, regard independency as serious. Why should not a man have his own opinion? Why should not a man go his own way in service? It may not seem a very bad thing. But it is in the light of what we are saying now that you can see what a dreadful sin it is, because it is a direct attack on the truth of the assembly as Christ's body and God's temple. It would nullify it; it would hinder all practical expression of it, thus depriving God of the best, of that which is dearest to His heart; depriving Him, too, of what is best in testimony for men, and thus depriving men and depriving the saints. And so the apostle brings in what would save us from it; first, the name of our Lord Jesus Christ. What an appeal! Then he stresses throughout the epistle the idea of food and drink. This would help us against independency. The whole assembly of Israel fed on the passover; and then, in the wilderness, they "all ate the same spiritual food, and all drank the same spiritual drink, for they drank of a spiritual rock which followed them: (now the rock was the Christ)", 1 Corinthians 10:3,4. There is no independency in those matters. We all must eat the passover, and keep the feast of unleavened bread. We all eat the same spiritual food and drink the same spiritual drink. Then in chapter 10:17 it says "We, being many, are one loaf, one body; for we all partake of that one loaf". There is no independency there. And the power for all this is in the Spirit, which we come to in chapter 12. The power to appropriate these foods, and the power to move together in the truth lies in the Spirit -- One

Spirit -- there is no independency there. "In the power of one Spirit we have all been baptised into one body". And though the manifestations of the Spirit are various, it is the same Spirit. "All these things operate the one and the same Spirit, dividing to each in particular according as he pleases", chapter 12:4. There is no thought of independency at all.

G.H.S.P. And independency with the children of Israel would have meant death in the wilderness. There was no alternative.

G.R.C. And that is why so many of them died in the wilderness, alas. You can see how dependent we are on the Spirit. Above all, let us, dear brethren, learn to depend on the Spirit for thought. It is in thought that we begin to go wrong. We are not to think from ourselves. We are to have, by the Spirit, the mind of Christ, and thus to think as Christ thinks; and thus to be "perfectly united in the same mind and in the same opinion", chapter 1:10. Perfectly united. There is no thought of independency. And then the manna fell on the dew, another reference to the Spirit. It is by the Spirit we can appreciate the manna; and then they drank of the spiritual rock that followed them and the rock was Christ. Christ follows us with spiritual ministry -- again a reference to the Spirit. Let us follow up the ministry. And then the Lord's Supper, how unifying it is! We all partake of that one bread. All these things are to save us from independency in order that God might have what His heart is set upon.

P.G. When you speak of independency, do you speak of independency of the Lord?

G.R.C. It must begin there, and that is why Paul says "in the name of our Lord Jesus Christ", chapter 1:10. The Lord would never lead us to have different minds and different opinions. It must also mean independency of the Spirit. There is one Spirit, and it is a question of the unity of the Spirit. But then, there are

the brethren; are we prepared to merge? If we are not prepared to merge there is an element of self somewhere. In the will of God, He has given us each a place in the body. There is no room for our wills at all. If I am prepared to merge I shall find the place that God has given me in the body.

J.H. If we are not prepared to merge is it not a slight on the Spirit? "In the power of one Spirit we have all been baptised". Does it not go on to indicate the satisfaction that the oneness of the Spirit brings in? (chapter 12:13).

G.R.C. I am sure that is right, and that is why I feel that, while Romans 12 deals with our relations one with another, an outstanding point in this epistle is our personal relations with the Spirit. They are brought out in a remarkable way in chapter 12. In verse 4, "There are distinctions of gifts, but the same Spirit". Then in verse 7, "But to each the manifestation of the Spirit is given for profit". Then verse 8, "To one, by the Spirit is given the word of wisdom; and to another the word of knowledge, according to the same Spirit; and to a different one faith, in the power of the same Spirit"; and the end of verse 9, "in the power of the same Spirit". Then in verse 11, "all these things operates the one and the same Spirit, dividing to each in particular according as he pleases". Finally "in the power of one Spirit we all have been baptised into one body... and have all been given to drink of one Spirit". So I cannot help feeling that a cardinal point in this epistle is our relations with the Spirit. Let us be right in our relations with one another -- that must come first, and then let us cultivate sensitive relations with the Holy Spirit in the assembly judgment so that we are ready and available at all times for His manifestations. That is how the light shines in the temple. The light shines in the temple as every member of the body is ready for manifestations of the Spirit. We do not know whom the manifestation is coming through.

A.H. Do you think that chapter 12:11 brings in a touch of lordship as to the Spirit? Is that not a side that we do well to think more about?

G.R.C. The verb there "as he pleases" signifies sovereign will. It is the only time that verb is used relative to the Spirit. It is used once in scripture relative to Each Person of the Godhead. But this is the verse where it is used relative to the Spirit Himself. It implies His Deity, and that is what you have in mind?

A.H. I was thinking that. It would produce in our souls a real deference to Him.

G.R.C. And that is what we need, a real deference to the Spirit when we are gathered together temple-wise. The truth of the body underlies that of the temple. The Lord Jesus spoke of His own body as the temple when He was here, and now it is the saints as Christ's body who form the temple; because as we are available bodywise, the light shines. There are manifestations of the Spirit.

W.S.S. What about the matter of drinking? We have all been given to drink. Is it a question of whether or not we are drinking?

G.R.C. I think we can all say that when we are merged bodywise we find real satisfaction. Independency leads to a dry and thirsty land.

READING THREE

Colossians 1:1 - 4, 12 - 18, 24 - 29; Colossians 2:1 - 10, 16 - 19; Colossians 3:15 - 16

G.R.C. We have before us in these readings the truth of the assembly as presented in five of Paul's epistles, showing the constructive line on which he worked. We commenced with Thessalonians because that is fundamental. He writes to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ. That is to say, while he had the assembly before him, he based matters upon the family. The assembly of the Thessalonians suggests the personnel who form the assembly, and he calls them Thessalonians. We noticed that at times, when he was governed by deep feelings, he addressed the saints in that way, namely as Thessalonians, Corinthians, Galatians and Philippians. His love went out for them as viewed thus in their local settings. They were like the treasure, which, when a man found, he hid. And so, while they were Thessalonians, their life was not in the city; they were in God the Father and the Lord Jesus Christ; and yet it is from that setting that the testimony sounded out. Their life was hidden, but they were not hidden. The word of the Lord sounded out from them, because it is a warmth of love amongst the saints as the family of God, which attracts souls, and which forms the basis of the gospel testimony. It is upon that basis Paul would rear, as it were, the assembly structure, and he writes to the Corinthians as the assembly of God in Corinth... In that epistle he does not refer to the word of the Lord sounding out from them, he presents the assembly of God as the very shrine of God in Corinth, and it is a question

of people coming in -- if a simple person or unbeliever enter in, they find that God is there. And that led us to dwell on the great sin that marked the brethren at Corinth, the sin of independency; and what a dreadful sin that is, because whether those who practise it realise it or not, it is a direct attack upon the assembly of God. It would destroy any expression of God's assembly in a place. And so he exhorts them to say the same thing and to be perfectly united in the same mind and in the same opinion.

Colossians supposes that the truth of Thessalonians and Corinthians is known. Paul addresses the saints as the holy and faithful brethren in Christ which are in Colosse. That implies that the family links of Thessalonians are known and held in holiness and faithfulness on the true level, in Christ, which shuts out all natural family influences, and social influences. Then in chapter 2:5, he says "for if indeed in the flesh I am absent, yet I am with you in spirit, rejoicing and seeing your order, and the firmness of your faith in Christ". That verse shows that they were in the gain of Corinthians. The order proper to the assembly of God was maintained in Colosse, and the apostle rejoiced in it. And so he now brings in a further step in his constructive work, namely, the truth as to the Head. He refers to the body, the assembly, as though that truth was well known to them; but he says of Christ, "He is the Head of the body, the assembly". He does not need to pause to tell them what the body is, as he does to the Corinthians, but he speaks of the Head, and our relations with the Head. We thought, in our first reading, of our relations with one another; that is basic. Then in the second reading, the need of sensitive relations with the Spirit, Who manifests Himself through the members of the body, and distributes as He pleases. But those matters being settled, we are ready for introduction to the Head. After elaborating upon His greatness, he says, "He is the

Head of the body, the assembly". And so this epistle brings in what is mysterious. The idea of the shrine of God in a place was not mysterious. People were accustomed to heathen shrines. The idea of manifestations of the Spirit was not something that would appear strange, because they were used to demon manifestations; now there were manifestations of the Spirit of God. Those things would be readily understood by souls who received the gospel. But when we come to the idea of Christ as Head, we come to what is mysterious. He says "to whom God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you" (or among you) "the hope of glory". The general thought in Corinthians is that God is among you. It is the same preposition here, Christ in you, or among you, the hope of glory. Those who are in the gain of Thessalonians and Corinthians provide a sphere where Christ can be known as among us in the wealth and greatness of His Headship.

If I might just add another word, in this setting; the attack of the enemy is more daring and more crafty. In Colosse, the general state was not wrong. In Corinth, there was independency and the general state was wrong; they were bringing worldly values and worldly ideas into the meeting. But here, things were right, and Satan was attacking where things were right, as in the garden of Eden. It was the same character of attack, the craftiness of the serpent. Three times over we are warned in chapter 2; (verse 4) "I say this to the end that no one may delude you by persuasive speech"; (verse 8), "See that there be no one who shall lead you away as a prey through philosophy and vain deceit"; (verse 18, 19), "Let no one fraudulently deprive you of your prize... not holding fast the head". We are warned against persons here. The state of the company generally was right; so he is not exhorting them to be of one mind, and one

opinion; but he is warning them against persons who would become tools of the enemy, who would use them to spoil a beautiful setting -- coming between them and the Head.

J.McK. Do you think the Spirit of God would specially prepare the ground, that Paul's ministry might appear for us in these several epistles as one complete whole, reaching out to the vastness and wealth of Ephesians?

G.R.C. That is just what I had in mind. Paul's writings would correspond with the pattern. Moses was to construct everything according to the pattern he had seen on the mount. Construction has to be according to plan, and Paul was the wise master-builder, or architect. Do you not think, in his epistles, we get the pattern of his building?

J.McK. And we are beginning to see more and more that we need all the epistles and the truth in them, so that the pattern appears in its completeness.

G.R.C. Quite so. In order to bring forth the head stone with shoutings.

A.H. You have referred to holy and faithful brethren in Christ. Does that provide a basis for this remarkable introduction to the Head and all that flows from it?

G.R.C. It suggests conditions of warmth of love. It speaks in verse 8, of "Epaphras... who has manifested to us your love in the Spirit". There was warmth of love amongst the brethren -- although he desired it should increase -- and it was pure love, free from natural, social and other influences. Their links were on that holy level -- in Christ.

E.J.H. Would it link with the word "wherein there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is everything, and in all"? (Colossians 3:11).

G.R.C. It would. It is remarkable the way the

truth of the new man, and the truth of the body are brought in side by side. I take it the new man is the testimonial side. It is a marvellous thing for God to have here, on the earth, the new man "wherein there is not Greek and Jew, circumcision and uncircumcision... but Christ is everything and in all". It is a testimonial idea, because it is "according to the image of him that has created him", Colossians 3:10. But then the body is a more secret matter. They are co-related ideas. Christ everything and in all, is one view of the matter; but the other view is that the saints form an organism, a body in which every member plays its part, and Christ is Head.

P.H.H. Does David at Hebron somewhat fit into your line of thought? In 2 Samuel, a good deal of time in chapters 2, 3 and 4 is related to the adjustment and order of the brethren, so that they finally come to David in their order, and say "we are thy bone and thy flesh", 2 Samuel 5:1.

G.R.C. So that moral issues are settled, and we are ready for the great spiritual realm; are we not?

P.H.H. Yes; and I was thinking with regard to your remarks about evil, and the craftiness of the enemy, it was at Hebron that Absalom was born.

T.J.G. Referring to the daring attack, could it be spoken of in the first place as an attempt to limit the revelation of God; and secondly, as an attempt to limit the response of the saints to God? The emphasis on the fulness of the Godhead being in Christ would indicate an attempt on the part of the foe -- of which the Colossians were in immediate danger -- to limit the revelation of God. And the introduction of ritualism to limit the response of the saints to God.

G.R.C. I think that is instructive. I am sure those two lines are the lines of the enemy's attack.

J.A.F. Is it significant that Timotheus the brother is united with Paul in this epistle? The apostle sent

Timotheus to the saints both at Thessalonica and Corinth. I wondered if the truth of those epistles was gathered up in Timotheus the brother being linked with the apostle in this epistle?

G.R.C. That is very good. It is remarkable how Paul could use Timothy. He was of service to Paul in Thessalonica, Corinth, Ephesus and Philippi.

K.S. The brethren at Colosse had not seen Paul; did they not get the ministry through those who had been with Paul?

G.R.C. Especially from Epaphras. Paul says in chapter 1:7, "even as ye learned from Epaphras our beloved fellow-bondman, who is a faithful minister of Christ for you".

W.S.S. At the end of his epistle he says "Epaphras who is one of you".

G.R.C. Most of their help seemed to have come through a local brother, Epaphras, who was one of them; and no doubt that was over-ruled so that they should specially value Christ as Head. This epistle does not speak of gift, as does Corinthians and Ephesians; it rather emphasises the resource we have in the Head. If conditions are right the resources in the Head are available to us by the Spirit.

P.H.H. Is it remarkable the way that Paul speaks about the Father. "Giving thanks to the Father, who has made us fit for sharing the portion of the saints in light, who has delivered us", etc. Does the Father in that sense serve to bring into emphasis the Son of His love?

G.R.C. It is a most attractive setting. The Father has made us fit or competent, for sharing the portion of the saints in light, and has translated us into the kingdom of the Son of His love. That is the first presentation of the Head, as it were. He is the Son of the Father's love.

P.H.H. And would that presentation be sufficiently attractive to draw us into contemplation of the Head?

G.R.C. You are thinking of what He is to the Father. He is the Son of the Father's love. Then as we consider Who He is; it says, He is the "image of the invisible God, firstborn of all creation; because by Him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible". And then the invisible are enumerated -- "thrones, or lordships, or principalities, or authorities: all things have been created by him and for him. And he is before all, and all things subsist together by him. And he is the head of the body, the assembly". What a marvellous Head we have!

P.H.H. What that really means is that He is God. What is the great thought in your mind attaching to headship as presented here? I think I can see that the attractiveness of this setting is to get our minds ready to consider this great Person, Who has created everything, for Whom everything is, and yet He is presented to us as Head.

G.R.C. Is it not to bring home to us the fact that our resource in Him is complete? We are not to go outside of the Head for anything; and therefore we are not to listen to anyone who is not holding the Head.

G.H.S.P. Is that Paul's constructive work, to which you referred at the beginning, to bring out the all-sufficiency of the Head; because if that is lost sight of, there will inevitably be the turning to human wisdom, and thus wrong leadership?

G.R.C. Exactly. 1 Kings 4 is a type of the kingdom of the Son of God's love. It begins: "King Solomon was king over all Israel"; and it outlines the greatness of his kingdom; but it ends in verse 29 with what God had placed in Solomon himself: "God gave Solomon wisdom and very great understanding and largeness of heart, even as the sand that is on the sea-shore. And Solomon's wisdom excelled the wisdom of all the sons of the east". And in verse 32,

"And he spoke three thousand proverbs; and his songs were a thousand and five. And he spoke of the trees, from the cedar-tree that is on Lebanon even to the hyssop that springs out of the wall; he spoke also of cattle, and of fowls, and of creeping things, and of fishes". The type would suggest that all wisdom and spiritual resource is in Christ. In Him all the fulness of the Godhead dwells bodily, and we are complete in Him.

A.C. Why should these other glories of Christ be mentioned before His headship?

G.R.C. Is it not to stress how great the Head is? The assembly, above any other creature, has an appreciation of Who Christ is. True, He is the Son of the Father's love, the most touching reference to His manhood in the place of affection into which He has come; but then, He is the image of the invisible God, and He is God. All things have been created by Him and for Him. And it is such an One as He who is Head of the body, the assembly.

E.J.H. Does not that bring in, too, the greatness and glory of the body, that has such a Head?

G.R.C. But I think the greatness and glory of the assembly as His body is stressed more in Ephesians.

E.J.B. The headship of Christ is presented on moral grounds in Romans, on official grounds in Ephesians, but on personal grounds in Colossians.

G.R.C. Quite so. Colossians stresses the greatness of the Head. The woman in John 4 had some impression of this. She said "I know that Messias is coming who is called Christ; when he comes he will tell us all things". That would be an allusion to the true Solomon. She was not simply referring to the fact that He told her all things she had ever done -- that was a smaller matter, but she goes further; she says "When he comes he will tell us all things"; that is, everything relating to the service of God, everything relating to the spiritual realm.

A.G.B. Does ecclesiastical sin in Colossians differ from that in Corinthians? The apostle speaks of not holding the Head.

G.R.C. That is the danger here. It would rob us of the gain of the mystery, (verse 26) the gain of Christ among us; (verse 27) "to whom God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you the hope of glory". It is not the mystery on the level of Ephesians which includes the assembly according to eternal purpose, but it is Christ among the nations as formed in local companies; and therefore the hope of glory is brought in. The fulness is still future, and yet the present is very wonderful, for it says, "the riches of the glory of this mystery among the nations". That is present. Think of having Christ among us as He is presented in the first part of the chapter, Christ among us, the hope of glory.

J.A.C. Why does the apostle bring in his own sufferings, his toil, and his combat?

G.R.C. I think he is a great example for us. He says, "I fill up that which is behind of the tribulations of Christ in my flesh, for his body, which is the assembly". Far from moving on independent lines, or any lines which would militate against the assembly, that which is God's supreme concern on earth was Paul's supreme concern. Then lower down, the point is that he would present every man perfect in Christ; "whom we announce, admonishing every man, and teaching every man, in all wisdom, to the end that we may present every man perfect in Christ". My impression is that that refers to presenting every man as fully functioning in his place in the body. "We being many" it says in Romans 12:5, "are one body in Christ", and he laboured in order that every one should be fully functioning in that vessel. Then chapter 2 shows that he had special combat for them, and for those in Laodicea, and as many as had not

seen his face in the flesh to the end that their hearts might be encouraged, being united together in love. That is, he would have them together bodywise, united in love, so that all the riches involved in the mystery might flow in.

J.A.C. Would you bring the spirit of all this into our local settings? Should we take this on?

G.R.C. I think it has in view the local settings.

J.W.J.G. Paul combats in chapter 2:1, Epaphras combats in chapter 4:12, and yet Epaphras is spoken of as one of them; he was apparently with Paul. Was Epaphras functioning in the locality? Archippus has to be reminded to function.

G.R.C. Quite so. "Say to Archippus, Take heed to the ministry which thou hast received in the Lord, to the end that thou fulfil it", Colossians 4:17. Do you not think Epaphras's contact with Paul would greatly stimulate him in his combat? It is beautiful to think of Epaphras, one of them being with Paul at this time, as you say. So that they were both engaged in this combat. It is a word which suggests conflict, agonising in prayer.

W.S.S. In regard to Epaphras, is it not a necessity that we should each be one of the brethren locally, if we are to be with Paul?

G.R.C. So you think we should always be in spirit with Paul?

W.S.S. But as a necessary basis for that, we must be "one of you", as is said of Epaphras.

G.R.C. It is a feature of the Colossian epistle. Onesimus was also "one of you". It suggests the mutual state of things which gets the gain of the Head.

Ques. Does it not seem that the combat of Epaphras bears upon the local position? Laodicea and Hierapolis are mentioned, and Colosse.

G.R.C. This epistle has in view the local position, what is open to us in a spiritual way locally.

R.D.H. What is the difference between God being among us in Corinthians, and "Christ in you the hope of glory" in Colossians?

G.R.C. God being among us would be the impression that the simple person or unbeliever entering in would receive. He would be conscious that he is in the presence of God. But the saints apprehend that the One Who is Head of the assembly is present. He is in us characteristically, as typified in the boards of the tabernacle and the curtains -- the body is of Christ. But then He is there Himself like the Ark; and He is the One in Whom all the fulness of the Godhead dwells bodily. It is because He is amongst us that the fulness is there. Where the ark is, God is, but the outsider, in Corinthians, is uninitiated. He does not apprehend Christ as the Ark enshrined among the saints.

J.C.M. Why does it say "the hope of glory"?

G.R.C. Because Ephesians is yet to follow. Ephesians gives us the full light of the assembly according to Divine purpose which we can enter into now in spirit, but which is actually future. Colossians has the local setting in mind among the nations, what is down here, in local companies. But even though Ephesians is still ahead, as it were, there is a great glory about this actual position. It is the riches of the glory of this mystery among the nations. Actually, here and now, among the nations; there is the body, which is of Christ, just as the tabernacle of old was of the same material as the veil and the ark. And it is not an empty tabernacle, Christ Himself is there. As we come together in right conditions we become conscious that Christ Himself is there; the Ark is enshrined, and where the Ark is, God is. God sits between the cherubim. It links up with the idea that "in him dwells all the fulness of the Godhead bodily".

J.G.M. Do you link that up in any way, then, with "that we may present every man perfect in Christ"?

G.R.C. Yes. No doubt the full and complete thought is in mind; but I think it also has in mind that every man should be in his place now, functioning now in this vessel, which is the body, the assembly.

L.G.D. Would the three references to every man suggest every part functioning?

G.R.C. That is what I thought. "To present every man perfect in Christ". We are all in Christ through divine grace, -- but how could anyone say he is perfect in Christ if he has not yet recognised that we, being many, are one body in Christ, and each one members one of another, and if he is not functioning in this vessel which is called the body, the assembly.

E.J.B. And is the first essential in functioning to get the greatest possible impression of the glorious Person Who is Head of the assembly?

G.R.C. I believe that if we recognise the Lordship of Christ according to Corinthians, and thus recognise the presence of the Spirit, and His Lordship and authority -- so that we are available to the Spirit according to 1 Corinthians 12 -- we shall enter into the gain of Christ's Headship. Riches and glory will mark every meeting; because, as we are thus available to the Spirit, we shall prove the presence of Christ; and as proving the presence of Christ, there will be fulness; "in him dwells all the fulness of the Godhead bodily".

W.S.C. "To whom God would make known" (verse 27). Is there a suggestion of desire on the part of God to make these things known?

G.R.C. That is very touching. There is an intense desire on the part of God to make these things known to the saints. The assembly is His greatest conception, and He would make these things known -- "the riches of the glory" of the present position. As we are in the gain of Thessalonians and Corinthians, this glorious position is open to us.

W.P. Has not the word "let" in Colossians a

double setting -- of warning, and also all that there is for us?

G.R.C. It shows that the matter rests with us. It is for us to take the matter up, "Let no one fraudulently deprive you of your prize", (chapter 2:18) on the one hand; and on the other, "Let the word of Christ dwell in you richly", (chapter 3:16).

G.C. Would you mind saying a word as to God working in Paul himself, in relation to this combating, (chapter 1:29).

G.R.C. It is remarkable the way he brings in the Divine working in this epistle. He was combating according to His working. It is God's own working to bring to pass His own great thoughts. You get a similar idea as to the saints generally in chapter 2:12, "buried with him in baptism, in which ye have been also raised with him through faith of the working of God who raised him from among the dead".

E.C.L. Might we not do well to be exercised as to how things work in our local meetings? There is a desire that every one should function in the body, yet there are so many who are not functioning.

G.R.C. It shows the need of toil and combating.

P.H.H. In Luke 24, although the Lord came in, there were all kinds of conditions there that could not get the benefit of His presence; but John 20 presents the perfect side. Would you say that sometimes we have to see to the Luke 24 side, with a view to getting the gain of Christ in His fulness in John 20?

G.R.C. I would think that. Luke 24 has a special bearing on Colossians, because, when things were righted, it says that "then he opened their understanding to understand the scriptures", (verse 45). And He opens up the law of Moses, and the prophets, and the Psalms. Colossians 2:2 speaks of "all riches of the full assurance of understanding, to the full knowledge of the mystery of God; in which are hid all the treasures of wisdom and of knowledge". I

think in Colossians what is in mind especially is what flows downward, the gain of Christ's headship as flowing downwards, to fill the saints with the treasures of wisdom and knowledge.

J.B.S. What kind of wisdom is it in chapter 1:28, and in chapter 2:2?

G.R.C. I think in chapter 1:28 it refers to the way the material, if we use the type, of the tabernacle, is put together. Paul had the pattern of the assembly in his mind. He knew how to put the material together. If the persons were only subject he would put them together aright. But then in chapter 2, "the treasures of wisdom and of knowledge" goes further than that. It is not simply the wisdom to put the saints together assemblywise, but it is all the wealth that flows in from Christ as Head when we are set together.

G.H.S.P. Is it not very encouraging and important to see that the resources connected with the headship of Christ remain undiminished despite the breakdown on the responsible line? Could we not very humbly say that the Spirit is giving us to prove here and now something of the wealth that remains, making us profoundly thankful to be together in the light of this?

G.R.C. That is most encouraging. All the treasures of wisdom and knowledge are still available; all that is in the Head. And He can open up everything as to God and His thoughts and purposes. There is nothing that the Lord Jesus Himself cannot open to us. God's mind is expressed livingly in Him, and the fulness of the Godhead dwells bodily in Him. What resource there is if we make way for Him thus -- all the treasures of wisdom and knowledge.

E.J.H. Is it not immediately after that that "no one" comes in? Is the foot-note helpful in regard to the "you" of verse 8? "You" is emphatic... implying real present danger.

G.R.C. It is well to get on to this warning. He

presents the unlimited resources -- "all the treasures of wisdom and knowledge" -- available in a downward way, in view of the service of God upwards. There is His headship, as we may say, upwards; the impulse and direction He gives in the service of response. But then, at this point, the warning comes in as to persons. At Corinth the company, as a whole, were wrong. He does not suggest the whole company was wrong at Colosse, but he warns them about persons. (verse 4) "I say this to the end that no one may delude you by persuasive speech". This is a daring attack of Satan -- I am not referring now to the persons he uses; I am referring to Satan. We have to take account of the persons he uses, they are spoken of here, but Satan is behind the attack, just as the serpent deceived Eve by his guile. And so into this beautiful setting, the serpent comes in; he takes advantage of any one who is available to him; and he comes in by enabling them to speak with persuasive speech.

L.W.T. Does the enemy seek to take advantage of the very features of subjection that are characteristic of the saints to bring in something that is fraudulent?

G.R.C. Quite so. It is so deceitful; persuasive speech characterises the serpent. The assembly here is like Eve but not viewed as in Genesis 2, where she is wholly of the man. That is the Ephesian view. Colossians 2 would link with Genesis 3 which views Eve in responsibility as one who can be an object of attack, and the one who attacks her is one who is not holding the Head. The serpent was more crafty, it says, than any animal of the field which Jehovah had made. All the animals of the field had been put under Adam, and had been brought to Adam for him to name them; his headship covered all. But one being in the garden was not holding the head, and Eve lent her ear to the one being who was not holding the head, and it brought in the disaster to the whole race of

mankind. It is only needful for us to listen to one person who is not holding the Head to bring disaster into our localities.

W.S.S. What is the bearing of verse 5 on verse 4? I thought possibly the suggestion was that the whole matter was met in the apostle's ministry, and that it is still available.

G.R.C. Yes. "I am with you in spirit, rejoicing and seeing your order". He is really bringing out what a beautiful situation this was. His fear is lest the serpent should come in through whomsoever he might use. In Genesis 2 the man and the woman are in a beautiful setting, and Paul sees a beautiful setting at Colosse. He rejoices to see their order, and the firmness of their faith in Christ. The garden is all in order, as we might say. Adam was to keep and dress it, and the Colossians were doing so. But Paul is fearful lest someone amongst them should not hold the Head; and should bring in something which does not proceed from Christ, in Whom dwells all the fulness of the Godhead bodily.

A.H. Interfering with the great idea of the increase of God?

G.R.C. Just so. So he says, "I say this to the end that no one may delude you by persuasive speech". Let us remember, dear brethren, that when the serpent comes into the matter, the speech is persuasive, and delusive. It sounds good when we first hear it or read it.

Rem. Like the wild colocynths in 2 Kings 4:39?

J.T.S. Would "vainly puffed up by the mind of his flesh" (chapter 2:18) afford fruitful ground for the enemy? And would the preservative be having "received the Christ... walk in him, rooted and built up in him and assured in the faith"?

G.R.C. That is our earnest desire for some here today, that they may be assured in the faith through these meetings, and not moved away from Christ as

Head. Then, verse 8, "See that there be no one who shall lead you away as a prey through philosophy and vain deceit, according to the teaching of men, according to the elements of the world, and not according to Christ". It reminds us, does it not, of the birds of prey that were unclean. The unclean birds of Leviticus 11 refer to this very feature that our brother speaks of, "vainly puffed up by the mind of his flesh". The unclean birds refer to flights of the human intellect in the things of God; they refer to those who do not hold the Head. It does not mention a clean bird in Leviticus 11, but we know what the clean bird is; it is the dove. And the Spirit always stands related to Christ as Head.

F.D.L. Is chapter 3:16 the offset to this? What is the bearing of the expression "The word of the Christ"?

G.R.C. I would refer back to the type in 1 Kings 4. It says Solomon wrote three thousand proverbs, and a thousand and five songs, and he spoke of everything, from the cedar to the hyssop that grows out of the wall. What he spoke about covered the whole range of the inheritance; and I would think that is what this would refer to -- the word of the Christ. He tells us all things. The whole range of the inheritance is opened up to us, as we are able to take it in, provided we have Christ among us, and give Him His place as Head. There is no suggestion here that the company as a whole might not be recognising His Headship; but it is to emphasise that if they listen to one person who is not holding the Head it will bring disaster. It will lead to them not holding the Head, of course; but the point is that holding the Head may be characteristic of a company, and then the enemy brings in someone who is not holding the Head. You listen to him, just as Eve listened to the serpent, and you are deprived of your prize; you are fraudulently deprived of everything.

T.J.G. Referring to unclean birds; is it of interest

that in regard of the animals, there are distinctive features to guide us as to what is clean and unclean, such as chewing the cud, and the cloven hoof; and in regard of the fish, the scales and fins, and so on. But with birds there are no qualifying features given; as though we are dependent, in dealing with that kind of evil, upon the Holy Spirit and the discernment He gives to discover what is really evil in these flights of human fancy.

G.R.C. We are shut up to the Holy Spirit; only by Him can we think aright.

G.H.S.P. We were reminded, very strikingly, at Croydon that a hundred years ago, in the attack through Mr. Newton, many said there could not be anything wrong in his teaching because he had such a beautiful spirit, and an attractive personality. Does that not greatly stress the need of reliance on the Spirit, and the wisdom of the Head to discern truth and error?

G.R.C. It is very unlikely the saints would listen to anyone who had not a good spirit and a pleasing personality. J.N.D. said that the more pious a man is, the more damage he does if he is on the side of error. He brings all the weight of his piety on to the side of error.

READING FOUR

Ephesians 1:19,23; Ephesians 3:8 - 21; Ephesians 6:10 - 12

G.R.C. This epistle brings us to the climax of the truth as to the assembly, for it presents it according to eternal purpose, whether that eternal purpose relates to the present time -- as is set out in chapter 3:10, 11 -- or to the world to come, or to eternity. It is presented according to eternal purpose with a view to our being governed by the light of it, and carried by the Spirit into the gain of it now. Therefore, while Colossians treats rather of what Christ is to the assembly, the personal greatness of the Head; this epistle treats rather of what the assembly is to Christ, and what the assembly is to God -- what the assembly is to Christ in chapter 1:22 - 23 and chapter 5:25 - end, and what the assembly is to God in chapter 3.

I have a feeling that before we pass on to this we ought to refer back to the enemy's attack in Colossians. No doubt if we are dependent the Lord will help us as to allocation of time. We have experienced attacks of recent years in connection with the working of the mind, as it says, "entering into things which he has not seen, vainly puffed up by the mind of his flesh, and not holding fast the Head". We have each one to be on our guard, lest we should become the one referred to. "See that there be no one who shall lead you away". We have to recognise the possibility of any one of us being that one. That one may be a valued brother who has served, or he may be an unbeliever who is merely a professor, got in unawares; but scripture just leaves it: "See that there be no one". We have to watch lest any one of us might be that "one" in our locality, by letting our minds run uncontrolled,

which is unclean and an abomination in the sight of God. And I think we should pay attention to Mr. G's remark that the attack in Colossians 2:8 is an attack on the truth of the Godhead; it is an attack on Christ, but relative to the truth of the Godhead. Human philosophy would endeavour to define the Godhead, and wherever that happens, it leads to limiting Christ in some way. The danger recently has been to limit Christ to the place He has taken as Man on our side -- not in doctrine; persons may hold right doctrine as to His Person and yet, in their thoughts and responses, limit Him to what He is in grace as Man on our side. So it says here "for in him dwells all the fulness of the Godhead bodily" -- which gives us an idea of the glory which attaches to the position of "Christ in (or among) you" -- "and ye are complete in him". Now we cannot define that, but it is "all the fulness". It shows that we cannot put limitations upon the Person of Christ, because all the fulness of the Godhead dwells in Him bodily. Again, in chapter 1 it says that he is the "image of the invisible God". Philosophy would lead men to make a graven image. A philosopher may reject the idea of a material idol, but his mind fashions, as it were, a graven image, as though his mind could compass God, as though he could define God, which cannot be. And so, "holding fast the head" involves that we hold the truth as to Christ's Person, that He is the image of the invisible God, and that in Him dwells all the fulness of the Godhead bodily. If we are not holding those truths in an affectionate way in our souls, we are not holding fast the Head. And then the accompanying attack which springs from the same thing, is against true response to God, (chapter 2:18) "Doing his own will in humility and worship of angels". We would not think of anyone known to us bringing in the worship of angels, but it is around us in christendom, where there is the attempt to

define Godhead in creeds on the one hand, and the bringing in of innovations into the worship of God on the other. Those are the two ways in which the attack develops. And preservation in both respects lies in holding fast the Head as presented in this epistle. I thought it was right to make those few remarks because we know we have all suffered from these attacks, and we each have to watch lest we become serviceable to the enemy.

P.H.H. Do you think there is a certain kind of safeguard in what beloved J.N.D. and others have said, that, while we must distinguish the Persons of the Godhead, we can never separate Them. So that even when we are thinking of Christ, the thought of the Trinity is very near.

G.R.C. John's gospel emphasises that, because if we think of our place of blessing and privilege, the Lord says "In that day ye shall know that I am in my Father, and ye in me and I in you", (John 14:20); and the knowledge of that is based on the fact that the Spirit is given, abiding with us and in us. That is, the Trinity is involved. And so in John 17:22 - 23, He says "that they may be one, as we are one; I in them and thou in me" -- that also involves the gift of the Spirit. "that they may be one, as we are one". The Son is in us, and the Father in the Son, but it involves the Trinity.

G.H.S.P. Would it be right to think that Colossian protection is carried into Ephesians in the reference to the helmet of salvation?

G.R.C. Very good. It is right to go on to the conflict in Ephesians because, while the Colossian attack is to prevent us reaching Ephesians, yet, having reached Ephesians, we must not think that the conflict is over; on the contrary we are to put on the panoply of God. You are thinking of the helmet as protecting the head, the mind, especially?

G.H.S.P. Yes, the need of having our minds under control all the time.

E.J.H. Would not both of these attacks be through the mind, and would that make us very careful lest our own minds should intrude in divine things?

G.R.C. That word intrude is a good one in this connection, the human mind intruding into what is beyond it completely; and we have to watch that in ourselves and unsparingly judge it, and dependently feel our way with the Spirit. These are waters to swim in; we would like to feel our feet always, and feel we have compassed something, but in these great matters of the fulness, we shall never, to use the figure, be able to feel our feet.

P.H.H. Is that why the anointing, the unction is so emphatically brought forward by John in his epistle, where he speaks particularly of anti-christ?

G.R.C. Very good. It shows that the simplest believer is protected. You have an unction from the Holy One, and know all things. It does not mean that such persons do not need teaching; it does not mean that they know everything; but they know all things in the sense of being able to discern all things that are presented to them, whether they are truth or error; and the simplest soul, who has the Spirit, if he is simple and dependent, has this capacity. However delusive the speech may be, however deceitful, if we rely on the unction we shall be preserved.

E.C.L. Would you say, in that connection, that it is safer to trust the body of the saints than what might be put forward by any individual person?

G.R.C. I think so. The word in 1 Corinthians 14:29 is "Let two or three prophets speak, and let the others judge". The others have the capacity to judge what the prophets say; I cannot, exactly, judge of what I say; but those listening, as having the anointing, ("so also is the Christ", 1 Corinthians 12:12, views the saints as anointed) have the capacity to judge whether what is said is of God or of man.

J.M. Does this thought come through from the Thessalonian position, "Quench not the Spirit; do not lightly esteem prophecies, but prove all things, hold fast the right"? (1 Thessalonians 5:19).

G.R.C. Yes. The assembly, as such, is the priestly company. Priestly discernment by the anointing is there, and the priests can judge of levitical activities.

A.H. Does Numbers 4:16 help, where Eleazar may be said to represent the great weight of spiritual judgment that exists amongst the brethren? Is it not confirming to our souls when that great weight of spiritual judgment, begins to take on the truth? We may then rest assured that it is the truth.

G.R.C. And another thing that is very encouraging is that the brethren are ready to take on the truth because the Spirit has gone before. What you find, when God is bringing out something fresh, as we speak -- I do not mean something new which the apostles had not, but something fresh, which we have not had -- that the Spirit creates desires and aspirations in the saints universally for it; and as soon as it is presented, they say 'This is what we want; it just meets the thirst of our souls'. The Spirit has created that thirst. "As a hart panteth after the water brooks, so panteth my soul after thee, O God", Psalm 42:1. The Spirit produces that thirst so that, as soon as a thing begins to come forward you find the saints all over the world alive to the matter. As to the truth as to God, which has come out in recent years, no man could have stopped it; the saints all over the world were alert, and prepared by the Spirit to discern and receive it.

E.C.L. Is Satan's activity therefore levelled against the saints in the way that he seeks to nullify the effect of the truth, and the formation which takes place by the truth?

G.R.C. Yes; and so Ephesians 6 is our struggle. The

Lord has had, if we may speak reverently, His struggle -- ours is nothing as compared with His, He has dealt with him that had the power of death, and with death itself; they are things we could not do. But there is our struggle. "Our struggle is not against blood and flesh". We have to look behind the instruments; we have nothing against blood and flesh; but our struggle is "against principalities, against authorities, against the universal lords of this darkness, against spiritual power of wickedness in the heavenlies". As God brings the truth forward, there is an enormous array of power engaged in seeking to darken the minds of the saints, and it is a question as to whether anyone of us may lend himself to those darkening powers. We may do it unwittingly, hence the need for vigilance.

W.S.S. When you speak of what the Spirit is doing among the saints in connection with fresh impressions which are coming, as we might say, from the glory, we would desire, would we not, that they might permeate the whole body? We would hold them for all saints?

G.R.C. We have to go on with those who are available for these great matters, while "praying at all seasons, with all prayer and supplication in the Spirit, and watching unto this very thing with all perseverance and supplication for all the saints", Ephesians 6:18. Our affections and desires go out to all saints, and we hold what we have for all saints.

P.H.H. Would you say in regard of the great array of power that is spoken of in Ephesians 6, that Ephesians 1:19, 20 also has part. "What the surpassing greatness of his power towards us who believe, according to the working of the might of his strength, in which he wrought in the Christ in raising Him". Is that the power that is available towards the saints in order to meet all this great array mentioned later?

G.R.C. I think so. And one has been impressed with the fact that the Almighty God (El), Who made

Himself known to Abraham, made known His almighty power to him in an inward way. Soon He will manifest His almighty power publicly, in the resurrection of the saints, and in the ordering of all things; but, speaking for oneself, one has been inclined to think of the Almighty God only as acting relative to circumstances. But the way He was made known to Abraham indicates that we, at the present time, as Abraham's children, are to prove the almightiness of God's power inwardly through the gift of the Spirit. The covenant of circumcision comes in there, which implies the gift of the Spirit, no confidence in the flesh. Abraham actually proved the almighty power of God inwardly in his own body and in Sarah's body, in a physical way, by receiving inward strength. Ephesians develops the surpassing greatness of His power towards us who believe. The resurrection of Christ is actual, but that great power which wrought there is "towards us who believe, according to the working of the might of his strength". And it is working in us according to chapter 3. "According to the power that works in us". I think we need to have faith in the almighty power of God in the Spirit. What is utterly impossible according to nature is a glorious possibility to be proved by us. The almightiness of the Spirit in power in the believer, quickens us so that we are vitally in the truth, and able, by Him to meet every hostile force.

E.C.L. Why do you think it required such might to raise Christ? I was wondering whether the authorities and powers mentioned in chapter 6, would challenge God's right to raise one Man from among the dead. If One Man were raised God could raise millions.

G.R.C. The raising of Christ from among the dead involved the raising of the saints. J.B.S. said, I think, that all the saints went up with Him in the mind of God; that is why the power is so usward. Not only was death holding us in the grave, but we

were dead in offences and sins; all the powers of darkness would have held us there. But God has wrought in the surpassing greatness of His power in raising the Christ from among the dead, involving in its filling out, our resurrection. The next chapter shows that we are already, by this almighty power, quickened, and raised up together and made to sit down together in the heavenlies in Christ Jesus.

J.McK. You mean that although this is historical as to Christ, every moral issue that restricted the movements of God in the heavenlies was raised and resolved when Christ was raised? I think it is happy to get an enlarged view of this chapter, generally. Perhaps we have restricted it to what is historical in Christ.

G.R.C. The next chapter shows that we must not do that. It shows what was involved; we were not only dead, but dead in offences and sins. It was like the gates of brass holding us there.

J.McK. And you view all those matters as being resolved when God raised Christ?

G.R.C. I do.

P.H.H. Would you say some more about that. I understand that chapter 2:5 is actual, we being dead in offences, God has quickened us together with Christ. That is actual, is it not? The rest, perhaps, is in a way, anticipative, but do you mean that it becomes present to us through what God has done in the actual raising of Christ Himself?

G.R.C. Chapter 2 shows how the surpassing greatness of His power has operated towards us who believe. Chapter 1:19 says "according to the working of the might of his strength which he wrought in the Christ", but then, how is it operative toward us? Chapter 2 sets this out, "God, being rich in mercy, because of his great love wherewith he loved us, (we too being dead in offences), has quickened us with the Christ, (ye are saved by grace), and has raised us up together, and

has made us sit down together in the heavenlies in Christ Jesus".

P.H.H. So that the raising us up together and making us sit down together can be a present thing known by the power of the Spirit in the assembly?

G.R.C. We ought to have some sense of it now, at this moment, for we are not exactly in the earthlies as we sit here. The Lord speaks of the earthlies in John 3:12 (that is the literal word), "If I have said the earthlies to you, and ye believe not, how, if I say the heavenlies to you, will ye believe?". Well we are not exactly in the earthlies now, we are sitting down together in moral elevation, and if the Spirit is free with us, He would give us a sense of this very thing, that God has made us sit down together in the heavenlies in Christ Jesus.

F.C.E. Would 2 Corinthians 6:18 speak of the conditions whereby we can experience God in His almightiness?

G.R.C. It is to those who come out from among them and are separate that the Lord Almighty says He will be a Father. That would include what is circumstantial; but I believe the primary idea in the Almighty as applied to us is that we should know the almightiness of God's power inwardly through the gift of the Holy Spirit. And I think Ephesians chapter 1 and chapter 3 would bring out the Almighty from that standpoint.

C.R.B. Do you think the experience of this inward working and power would draw out from our souls worship to the Spirit as recognising the amazing work He is carrying out in this inward way?

G.R.C. Quite so. The quickening is surely by the Spirit. Abraham was conscious of his body being quickened; it says he believed in God who "quickens the dead, and calls the things which be not as being", Romans 4:17. God is going to quicken our bodies, but we are already quickened inwardly by the Spirit. And what we are as

the assembly surely rests on this almighty quickening power of God. We might say, How could this come about, "the assembly, which is His body, the fulness of him who fills all in all"? Such a vessel could only be brought into being by the almighty power of God. Unbelief would say, it is impossible, but it is not impossible. It is viewed as already accomplished.

J.M. Do you think that the power towards us would help us to enter into the greatness of God's triumph in the present age, the coming age, and then the coming ages, as it says in chapter 2:7?

G.R.C. It is a marvellous triumph. And now, if we continue our theme, we have thought of what Christ is to the assembly in Colossians, but now it is a question of what the assembly is to Christ. She is His body, she is a worthy counterpart. "I will make him a helpmate, his like", Genesis 2:18. And here she is, "His body, the fulness of Him who fills all in all". The greatness of the assembly comes out here as the true helpmate and like of Christ. We often think of likeness to Christ in connection with His brethren, and as in 1 John 3:2, "we shall be like Him", and thus perhaps tend to limit the thought of likeness to the individual, but the full thought of "His like" is in the assembly. "I will make him a helpmate, his like".

W.S.S. Does that mean that to be the companion of Christ she would need to understand the greatness of the position? He is Head over all things to the assembly. Thus the assembly enters into the truth of Colossians, that He is the Head of all principality and authority.

G.R.C. The theme in Colossians is that the One Who is the Head of the body the assembly is the One in Whom all the fulness of the Godhead dwells and that He is the Head of all principality and authority. If the assembly is to fill out her place, it necessitates, on her part, an immense appreciation of the One Who is her Head, Whose counterpart she is.

A.J.D. Would an appreciation of Christ as Head, and of what the assembly is as His body greatly promote our liberty in the worship of the Fulness, God Himself?

G.R.C. It would indeed. While Colossians gives His Headship on personal grounds, and Ephesians on official grounds, the assembly, which is His body, never ceases to regard Him in His personal greatness, because it says here, "the assembly, which is his body, the fulness of him who fills all in all". He is presented here in His official position as Head, given that place by God, and it is in that connection that the assembly is His helpmate, and His like; yet He is the One Who fills all in all. No one but God could fill all in all. The truth of His Person is thus interwoven in Ephesians and carefully guarded. It has often been said that while the assembly is not united to God, yet she is united to the glorious Man Who is God, and she knows it. She never forgets that the Man to Whom she is united is God; He fills all in all.

W.S.S. Would the Psalm help. "He is thy Lord, and worship Thou Him"? (Psalm 45:11).

G.R.C. Quite so. That glorious Man is united to the assembly, but the assembly never forgets that He is God; and she is ever maintained in a spirit of worship towards Him as such.

E.J.B. Would "His like" involve that every desire of His heart is fully met in the assembly, and every matter that He has on hand is fully entered into by the assembly alongside of Him?

G.R.C. I believe that. It is a marvellous expression, that she is His fulness. He fills all in all, and yet she is His fulness.

A.B. Would the allusions to His deity in Ephesians 1:22 and Ephesians 4:10 be fitting as being in the intelligence of this august company, the assembly?

G.R.C. Surely. Though He has ascended above all heavens, and we shall never go there, yet it is from

that altitude that He serves the assembly in love. The gifts are the service of Christ's love to the assembly, and they come from that altitude. As ascended above all heavens, His love for the assembly remains in all its ardour.

E.J.B. You were going to say something more about the "fulness of him"?

G.R.C. I was going to add first that, while chapter 1:22 gives His official place as Head, yet verse 23 "who fills all in all", implies His Deity. Again, chapter 3:8, "the glad tidings of the unsearchable riches of the Christ", while referring to the Christ, the Anointed Man, implies His Deity. Who has unsearchable riches but One Who, though Man, is God? And then in verse 19, where again the title Christ is used, it says, "and to know the love of the Christ which surpasses knowledge", another expression which implies Deity. So that while we are thinking of Him in His glorious Manhood, the truth of His Deity is never absent from our minds. Things are predicated of Him in Manhood which could not attach to anyone Who was not God.

J.H. Does it need the exceeding greatness of His power towards us working inwardly to give refined spiritual sensitiveness so that, whilst we recognise our association with Him, as His fulness, yet there is the power inwardly to go beyond that and worship Him as God?

G.R.C. I am sure that is right. And association in the full sense depends on union, it is union that gives character to our association with Him. We have association with Him on the very highest level, as He says, "Where I am they also may be with me", John 17:24. Yet even there, it is "that they may behold my glory which thou hast given me". That is a glory none can share.

T.J.G. Do not the scriptures you have referred to show how gross is the error that uses the manhood of Christ as a detraction from His Deity?

G.R.C. It is entirely wrong to use His manhood to detract from His Deity. While our association with Him is so intimate, yet we must never think of Him as merged among the brethren. We speak of ourselves as merging, but that is never true of Christ. If He sings in the midst of the assembly He never ceases to be Head of the assembly; He never ceases to be the One in Whom all the fulness of the Godhead is dwelling bodily.

J.H. In that connection I was thankful for the reference to Ephesians 2 where He has raised us up together, and made us sit down together, as though recognising our association, but retaining the distinctiveness of Christ eternally.

G.R.C. Very good.

E.B.S. Would you say another word as to Christ being united to the assembly rather than the assembly to Him.

G.R.C. I was thinking of the way it is put in Ephesians 5. Mr. B. has referred to the Lord seeing in the assembly as His fulness everything that His heart could desire, and that is borne out in Ephesians 5, particularly in verse 31. Verse 25 gives His love as expressed in death, but verse 31 shows that that love remains in all its ardour; it is the present view of it: "Because of this a man shall leave his father and mother, and shall be united to his wife, and the two shall be one flesh", Ephesians 5:31. Christ leaves other interests, precious in themselves, to be united to the assembly.

E.B.S. I thought you had that verse in mind. Is that the right order?

G.R.C. I think so. The man takes the initiative, he leaves father and mother to be united to his wife, according to this passage. Of course, Rebecca left her people in order to become Isaac's wife; but this is the Ephesian view. The Man takes the initiative because of the attractiveness of the assembly to Him. He finds in the assembly everything that His heart

delights in. It is not a downward move, it is a horizontal move.

J.C. That is in accord with Genesis 2!

P.H.H. We should be thankful for more as to union and association. I suppose you are referring to Mr. Raven's remark that union is with the exalted Man, and association is with the Son of God. You are interweaving the two?

G.R.C. Does not J.B.S. point out that association implies kindredship, and it is a very great thing to be of His kindred, but the moment the marriage link is formed, the status is changed. The Queen was kindred before, she was a king's daughter according to Psalm 45:13, but the moment she is married to the King her status is completely changed; her association with Him is now unique, because a wife's movements with her husband are unique, she is with him in everything -- her association is on the closest level. Other families will enjoy family relationship in their measure, but none will know association with Christ on the assembly's level. We are with Him in everything, nearer to Him than any other family. Therefore our sonship is on a higher level than any other. Is that right?

P.H.H. Certainly it is. It sets the assembly, as the greatest family, in the highest place in the heavenlies. J.B.S. says, does he not, that while the person was in kinship before, union is a new move, and has to be moved into.

W.G.C. Would the verses 15, 16 and 17 help us to take on these great matters? I was thinking of "faith in the Lord Jesus" and love "towards all the saints" and then the reference to "the God of our Lord Jesus Christ, the Father of glory, that he would give you the spirit of wisdom and revelation in the full knowledge of him, being enlightened in the eyes of your heart". Are all these things basically necessary?

G.R.C. I think so. It is remarkable that that

word 'know' in verse 18 is conscious knowledge. We might have thought it would be objective. It means that He would give us inward perception in the eyes of our hearts, to apprehend the hope of His calling. And I believe the hope of His calling embraces the truth of both union and association. The assembly means the 'called out' company. We are called out to have this exalted place of union with Christ, and we are called out to the highest level of association with Him in sonship.

E.J.B. Would the highest level of association be seen in John 20, "my brethren" and then "my Father and your Father, and my God and your God"?

G.R.C. It is. And the fact that, when He comes to them, He shows them His hands and His side shows that between, as it were, the relationship of "my brethren" and movement to the full height of "my Father and your Father", we need to know union. Do you follow what I mean?

E.J.B. Yes indeed: and the introduction of union gives special character to all that follows.

G.R.C. Yes. So that while the message refers to "my brethren" and then "my Father and your Father and my God and your God" in coming to them, and showing His hands and His side, He supplies that other feature of the truth which is essential.

P.H.H. I do not think that can be over emphasised. Sometimes we tend to leave out the assembly's link with Christ; but this must have its place if the assembly is to function as the vessel of praise to God.

G.R.C. So chapter 3 is the assembly relative to God, endowed with the unsearchable riches of the Christ, which involves the truth of union. Think of all that Solomon endowed the assembly of Israel with. He was their beloved. But our Beloved endows the assembly with unsearchable riches, so that we lack nothing in the service Godward. That is what is in mind in chapter 3.

G.W.B. Is the assembly necessary for God's complete thoughts of man as in Genesis 1 and 2? It says "God created man, in the likeness of God made he him. Male and female created He them", Genesis 5:1, 2.

G.R.C. That links with chapter 1:22 - 23. There is the Man, the Christ, but there is the assembly which is His body, His fulness. But in chapter 3 she is viewed as endowed with the unsearchable riches of the Christ, in order to be engaged in the service of God now. This is not testimony to men, it is testimony to principalities and authorities in the heavenlies; but it is the testimony that flows from the service of God proceeding in the assembly at the present time. In that service is "made known through the assembly the all-various wisdom of God, according to the purpose of the ages, which he purposed in Christ Jesus our Lord, in whom we have boldness and access in confidence by the faith of him". Why have we this boldness? Because we are so rich! We are not at a loss in the service of God because the unsearchable riches of the Christ are our endowment; we are under His headship; everything is at the direction of the King in this glorious service Godward, and wisdom is resident in Him, and available to us. We are so well equipped in Christ, that in Him, "we have boldness and access in confidence by the faith of him" to the highest levels to which the creature can go.

E.J.B. What you have said as to God's eternal purpose for the assembly at the present time is most impressive.

G.R.C. How we would desire to make way for the power that works in us, because all this is a glorious possibility at the present time.

W.S.S. And it will take us off our feet. You spoke about our wanting to feel our feet. This would give us the waters to swim in, would it not?

G.R.C. It is waters to swim in. It does not say where the access is to. It is one of those passages

in scripture where things are left open. We know there is always a creature ceiling, but no ceiling is mentioned here.

E.C.L. Do you think this verse would also involve what we had in the Colossians, the order which is found in the assembly, and is not that the background from which everything operates Godward? If there is not order, what can be seen by the principalities and powers of the wisdom of God?

G.R.C. Quite so. Things must be in order on the Corinthian line in the local setting if we are to touch this. And then the appreciation of Christ on the Colossian line must be there. And now this service proceeds. The type of this is seen in the Queen of Sheba. She was an earthly principality, taking account of the earthly Solomon, but here we have heavenly principalities taking account of the heavenly Solomon, relative to the assembly. What left her with no more spirit in her was his ascent by which he went up. And that is the position of the assembly now. The Lord moves us, and in Him we have boldness. We move up with Him. What an ascent!

R.D.H. Why is faith brought in "By the faith of him". Verse 17 is through "faith".

G.R.C. Because the whole position is in faith while we are here. There is nothing for human sight. So long as we are here everything depends on faith on the one hand, and on the Spirit on the other. In Glasgow in 1947 J.T. gave a word in the morning meeting on "rejoicing and seeing your order, and the firmness of your faith in Christ" (Colossians 2:5), and he said we need to be held in faith right through to the end of the service.

J.McK. Do you think that there is no situation calling for more faith than our place in the heavenlies?

G.R.C. Quite so. It says there "ye are saved by grace, through faith".

J.McK. And are you implying that the truth of

verse 10 makes contingent the conditions and state pursued in the subsequent verses? Testimony to the heavenlies really involves the saints constitutionally and in formation being built up so as to be in this realm?

G.R.C. I am sure it does. This is the heavenly priesthood functioning. It says of Christ that if He were on earth He would not be a priest. He is the heavenly priest, and this is assembly service proceeding in the heavenlies.

A.G.B. Might the reference to Sarah in Hebrews 11 link the matter of faith and strengthening together -- it says "by faith Sarah" and then "she received strength" -- in view of this inward matter, relative to the Christ?

G.R.C. We need to be prepared to receive strength for these great matters, because the apostle is praying in order that what he sets out earlier might be brought to pass. We often go over the prayer, but forget what he is praying for. He is praying that verses 10, 11 and 12 might be brought about. We need the Father to strengthen us, "according to the riches of His glory... with power by His Spirit in the inner man that the Christ may dwell, through faith in your hearts, being rooted and founded in love, in order that ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height; and to know the love of the Christ which surpasses knowledge; that ye may be filled even to all the fulness of God". It is thus that the service suggested in verses 10, 11 and 12 will proceed in power.

E.J.H. Is 'together' a characteristic word, as suggesting that everyone of us should be exercised to get the full gain and preciousness of the position? It says "raised us up together", "made us sit down together", "all the building fitted together" and later, "from whom the whole body, fitted together". I was thinking of the wonderful conception that every

member of the assembly is to have a vital part in this. And that is the glory that attaches to the whole position.

G.R.C. In verse 10, where it says, "might be made known through the assembly the all-various wisdom of God", it must refer to the saints thus fitted together.

J.B.S. Would the type of Asnath, the priestly feature, in relation to Joseph, help here?

G.R.C. It is an interesting type. She was the daughter of a priest. I think it links with the testimony down here rather than the testimony to principalities and authorities in the heavenlies. That is to say, the assembly lies behind the going forth of the gospel and the securing of worshippers is in view. Joseph went out over the land of Egypt after he had been given Asnath, and his name means "saviour of the world", which reminds us of John 4. But this passage would link with Solomon and the greatness of his ascent.

J.M. Would it include for us Christ singing God's praises in the midst of the assembly?

G.R.C. I think so.

P.H.H. It is Christ in the centre of the universe, is it not? It is not only faith as opposed to sight, but faith as embracing the whole position.

G.R.C. Christ dwelling in our hearts by faith, as you say, means that we apprehend Him as the centre of the universe.

W.McI. Does that bear a reference to God Who created all things? You are speaking of the heavenly priesthood operating. Do things begin at the top in relation to the filling out of all things?

G.R.C. Very good. In the worship of God creation is not to be absent from our thoughts, because the assembly, as at the centre of the system with Christ, is to give a lead to the whole creation, heaven and earth, in the praise of God.

W.S.S. As having Christ in our hearts as the centre of the universe, by the Father's Spirit, are we

not brought into accord with the Father in His thoughts of Christ?

G.R.C. We are, and thus we are strengthened to come into this great position and the effect is that we are "filled even to all the fulness of God". So that the worship of God on the highest and widest level proceeds. "To him be glory".

G.H.S.P. Does not the Father have a peculiarly precious touch in this final section? You alluded in Thessalonians to our links with one another, in Corinthians to our links with the Spirit, and in Colossians to our links with Christ as Head. Have we to develop our links with the Father to touch the blessedness of the worship of God?

G.R.C. I am sure that is right. We arrive at the Fulness, in one sense, as we experience the Father's presence. The Spirit is ever dwelling with us, and then the Lord says in John 17:23 "I in them and thou in me". The sense of the Father's presence leads to the worship of the Father Himself; but then, since it completes matters, it makes way for the worship of God, because we are in the presence of the Fulness, the Father and the Son and the Spirit.

READING FIVE

Lord's day afternoon

1 Timothy 1:1 - 4, 17; 1 Timothy 2:1 - 7; 1 Timothy 3:15 - 16; 1 Timothy 5:21; 1 Timothy 6:12 - 16

G.R.C. We have had the assembly before us as introduced by Paul in his epistles, seeking to pursue a constructive line. Yesterday afternoon we were speaking of it as presented in Ephesians, that is, according to God's eternal purpose. Paul begged Timothy to remain in Ephesus according to 1 Timothy 1:3, so that the instruction of this epistle was intended for the saints at Ephesus as complementary truth, and it was to be conveyed to them affectionately through his true child in the faith. It presents the assembly in a remarkable way, as the house of God, the assembly of the living God, and the pillar and base of the truth. It is viewed down here amongst men in testimony. Ephesians views it according to God's eternal purpose, which, of course, as we saw in Ephesians 3, includes present assembly service. But in Ephesians 3, those who are looking on are said to be the principalities and authorities in the heavenlies. But Timothy presents the assembly down here under the eye of men and of angels, but specially under the eye of men in testimony, with a view to men being saved and coming to the knowledge (it might read, the full knowledge) of the truth. If men are to be saved, they need to know the Saviour God Who is dwelling in His house, and if they are to come to a full knowledge of the truth they need to come into touch with the assembly as the pillar and base of the truth. The truth that is treasured and maintained in the assembly is that "God is one, and the mediator of God and men one, the man Christ Jesus, who gave himself a ransom

for all", chapter 2:5. That is the truth of which the assembly is the pillar and base.

The epistle therefore develops the behaviour suited to those who form God's house and the level of administration proper to the living God's assembly. Instruction as to behaviour begins with prayer (chapter 2:1) but chapter 5 deals with the level of administration in the assembly of the living God; and whether it is in the administration of the saints' bounty to widows and elders, or whether it is in dealing with evil, it is to be carried out as before God and Christ Jesus and the elect angels, and is to be done without prejudice or favour. The final word to Timothy is that he should keep the commandment spotless and irreproachable until the appearing of our Lord Jesus Christ. That is, the truth is to be carried through inviolate, and our conduct maintained in conformity with the truth, until the appearing of our Lord Jesus Christ. And a remarkable thing is that the heart of the apostle rises and bursts out in doxologies on the highest level. No doubt his heart was specially free, because he was writing to his true child in the faith in an Ephesian setting. Therefore I believe his notes of worship in this epistle disclose the depths of his soul more than any others.

We have also been speaking of conflict, and it is really extraordinary to see the diversity of the enemy's attacks on the 'Timothy' position. We have spoken of his attacks on other phases of the assembly, but his attacks on this position are great. According to chapter 1:4, there were some who were turning their minds to fables. Think of that at Ephesus! This epistle would specially guard us against loose thinking. They were turning their minds to fables and interminable genealogies, evidently speculations on the Lord's Person. Further down, (verse 6) there were some who had turned aside to vain discourses, desiring to be law-teachers, another thing we have to be very careful

about, lest we make laws for ourselves which are outside of the Lord's commandment. Then in chapter 4 the Spirit speaks expressly about those who were giving their minds to deceiving spirits and teaching asceticism, a heresy that has made great headway in christendom, "forbidding to marry, bidding to abstain from meats", 1 Timothy 4:3. And in that connection he speaks of profane and old wives' fables. Who would think of old wives' fables at Ephesus? souls so enlightened, and yet giving their minds to old wives' fables. Finally in chapter 6:4, he speaks about those who were "sick about questions and disputes of words". It is by such a variety of means that Satan would divert those who have arrived at the highest truth. They had come through other conflicts, they had arrived at the highest truth at Ephesus, and now Satan would divert them by a variety of attacks aimed at distracting their minds.

A.H. Is what the apostle refers to in verses 15 to 17 of chapter 1, a great antidote to that? In the midst of all this opposition and attack upon the truth there was a faithful word being ministered amongst the saints which Paul epitomises in those verses.

G.R.C. That is very good. We need faithful words to meet the diversity of this form of attack. And so he says, "Faithful is the word, and worthy of all acceptation, that Christ Jesus came into the world to save sinners", 1 Timothy 1:15. A person who has felt his sinnership does not need interminable genealogies to convince him of the truth as to the Person of Christ. He knows well that Christ Jesus came into the world to save sinners, and he is one of them and, if he feels aright, he will be able to say that he is the chief. He knows that no one but a Divine Person could have effected the work of redemption. Then you will remember that he brings in other faithful words. In chapter 4:9, as over against old wives' fables, he says "The word is faithful and worthy of all acceptation;

for, for this we labour and suffer reproach, because we hope in a living God, who is preserver of all men, especially of those who believe". It may be these old wives' fables would relate to vegetarianism, and other matters of diet, and over occupation with the body. A faithful word is needed and he brings it in. Then in chapter 6:3, "If anyone teach differently, and do not accede to sound words, those of our Lord Jesus Christ, and the teaching which is according to piety...". It is remarkable the way Paul refers back to the words of our Lord Jesus Christ, which are the basis of everything. Some people tell us that, because the apostles do not themselves bring out in doctrine the Name of Matthew 28:19, it does not apply to christianity. Yet they are the words of our Lord Jesus Christ. I would not expect an apostle to presume to confirm His words. They hand us back, as in this case, to His words.

E.M. Why should these important items be written to an individual and not to a company?

G.R.C. Because it is a question of behaviour, and where it is a question of behaviour suited to the house of God, it has to be applied individually.

T.J.G. These things need to be ministered constantly before the brethren.

G.R.C. Chapter 4:6, "Laying these things before the brethren, thou wilt be a good minister of Christ Jesus, nourished with the words of the faith and of the good teaching which thou hast fully followed up". The way to meet the diverse attacks, the things which Satan brings in to divert the minds of the saints, after they have reached the highest levels of the truth, is to constantly bring before them sound words, words of the faith.

T.J.C. That is why it is written to such an individual, that he might exercise his gift to see that these things are brought before the brethren.

G.R.C. Quite so.

E.J.H. Is there a danger of reverting to things from which we may have been delivered, things that are always pleasing to the natural mind, and our flesh? The Ephesians had many books of curious arts, had they not, in their city?

G.R.C. The interminable genealogies would be going back to philosophical reasonings and the law-teaching to Judaism.

A.C.C. Would you say a little more about the words of the Lord Jesus in connection with Matthew 28. I think that is important.

G.R.C. It is not the subject here, of course, but he says in chapter 6:3, "If anyone teach differently, and do not accede to sound words, those of our Lord Jesus Christ and the teaching which is according to piety". He puts first the words of our Lord Jesus Christ. And I believe that we must give precedence to the words of our Lord Jesus Christ. We must not necessarily look for apostolic confirmation of what He said. What the King has said must stand.

W.D. Is it important to link faithful words with faithful men?

G.R.C. I am sure it is. In connection with the house of God in its public aspect, we need faithful men who are prepared to speak plainly. Paul speaks very plainly in this epistle, he does not mince his words at all. Think of Paul using such words as "profane and old wives' fables".

G.H.S.P. Do you think the Lord's word to Ephesus in Revelation 2 throws light on the real objective behind all these diverse attacks? Is it to overthrow the constructive work of Paul in the securing of the assembly's love for Christ? "Thou hast left thy first love", Revelation 2:4.

G.R.C. Quite so.

Ques. Is it touching that in Acts 20:35 the apostle, after going over his work at Ephesus before the elders there, refers to the words of the Lord Jesus?

G.R.C. It is remarkable. "Remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive".

E.J.H. He mentions himself, there, sixteen times. But the last impression is that of the Lord Jesus.

D.A. With regard to chapter 1:7, would the Lord warn as to using the previous testimony of God, which was good in itself, wrongly? He says they are to use it lawfully.

G.R.C. It is a favourite tactic of the enemy to go back to what was right in its own day, and seek to use that to nullify what the Spirit is saying now. J.N.D. himself warns the saints against it. It is one of the most effective weapons of the enemy.

P.H.H. I suppose there was no more strenuous law-teacher than Paul, but here he says, "appointing to ministry him who before was a blasphemer and persecutor, and an insolent overbearing man: but mercy was shewn me because I did it ignorantly, in unbelief. But the grace of our Lord surpassingly over-abounded with faith and love", 1 Timothy 1:12 - 14.

G.R.C. Paul was never again a law-teacher after that. But do we not need to be on our guard as regards matters of order in the house of God, to keep things in their right place. There are things which are the Lord's commandment, and are therefore imperative; there are other things which are in the province of wisdom, and if we try to press those on the brethren as though they were the commandment of the Lord, we arouse the flesh in them. If they are matters of wisdom, they should be put forward as matters of wisdom, and we should have grace to wait upon one another about them. Otherwise, we are in danger of setting up a set of laws of our own.

P.H.H. Do you mean that matters of wisdom, as for instance, "to one, by the Spirit, is given the word of wisdom", in 1 Corinthians 12:8 is not of itself a commandment?

G.R.C. Are there not things we have learned to do under the Spirit's leading and the Headship of Christ which are not the Lord's commandment; they are matters of wisdom. The time may come when we shall get additional light and wisdom, and they may have to be modified. But a commandment can never be changed.

E.M. Would what is current require our being spiritually sensitive in relation to it?

G.R.C. I am sure it would. After the reference to the house of God in this epistle, it says, "the Spirit speaks expressly", 1 Timothy 4:1. The Spirit is continually speaking in the house; and when anything arises which requires to be met lest the saints should be damaged, He will speak expressly. What a comfort that is!

C.R.B. Do you think the references to the living God would stress the importance of what is current, as for instance, chapter 4:10 in the setting of piety, and chapter 3:15 "the assembly of the living God"?

G.R.C. I am sure that is right. The three expressions in chapter 3:15 are of great importance. The first is God's house. The One Who dwells there is the "blessed God" (chapter 1:11), and that house is open to men. It is here that men may come in and prove what a blessed God He is. They must first know Him as Saviour. But they will prove, if they come into His house, what a blessed place the house is, because the blessed God dwells there. But then they will discover also that it is the assembly of the living God. All around is dead ceremonial, and formal worship, so called; but for the first time, such persons find that they are in the presence of the living God. That is an eye-opener, and a soul-opener, as we may say, to men who have never been in the presence of the living God before. Christendom around would not, from the mode of service, give an impression of the living God. It is mainly dead formality. But in the assembly the

living God's presence is known, and a living service is proceeding. The idea of the assembly of the living God is the place where the living God is served.

E.C.L. So is the attraction to the assembly the fact that the truth is worked out in persons?

G.R.C. Quite so. What a marvellous circle, if one might use the word, the assembly of the living God is, as composed of persons who can serve God in a living way! But then you see, persons coming in also need to know the truth. Such have many questions, but one in whom God is working is not sick about questions. It is a great pity if saints get sick about questions according to chapter 6:4. That condition comes about sometimes because we confuse matters of commandment and matters of wisdom. Where adjustments are needed as to the order of things in the house of God, we can afford to adjust ourselves quickly, and not spend undue time talking over them. We are not to get sick about these questions. If wisdom dictates what to do, we can afford to be simple and do it, and so be free to go on with the truth. Persons affected by the gospel and coming into God's house want to know the truth; they are not concerned about details. The house of God is set here that men might be saved and come to the knowledge of the truth. Men come in and they find it is God's house, a blessed place. They find that the living God is in His assembly and is being served in a living way. But then what about their genuine questions as to the truth? They find that the assembly is the pillar and base of the truth. There is not a genuine question which cannot be answered. It shows the importance of saints going on with the truth, and not getting sick about questions and disputes of words.

E.J.B. Is it in an assembly setting that we really arrive at the truth?

G.R.C. It is. And how magnificent the truth is! God is one. What a magnificent truth! It involves

the christian revelation. It is different from the Old Testament, "Jehovah thy God is one Jehovah" (Deuteronomy 6:4), it is "God is one". This involves the Name of Matthew 28:19, the Name of God declared, the name of the Father and of the Son and of the Holy Spirit. The Father and the Son and the Holy Spirit are One, for God is One. And that is how Paul is worshipping God in this epistle. He is worshipping the Father, the Son and the Holy Spirit in the recognition that They are One, in the eternal majesty and greatness of Godhead.

A.J.D. What is the relevance of the expression "God's dispensation which is in faith"?

G.R.C. The word dispensation, as you know, is economy in the original, sometimes translated dispensation, and sometimes administration. But it is the economy of God which is in faith, which really involves the revelation of the Father and of the Son and of the Holy Spirit, but the over-all truth is that God is One. The Son has come into manhood and the Spirit is here in relation to the Son, and His interests, so that an economy has been set up, but it is the economy of God; it is not a deputed economy. In the old economy the great offices, such as lordship and priesthood were deputed to men, Moses was lord, and Aaron was priest. But in the economy of God, an economy has been set up where God Himself holds the great offices. And therefore nothing can break down. A Divine Person has come into manhood, and He is the Lord and the Priest; and the Spirit is here dwelling in the house. So that the house is not just a figure, as the house of old, it is the true house; God is there, dwelling. The Spirit is in charge of the testimony here. Our faith may break down -- we may depart from the faith; but the economy never breaks down, and if we are maintained in faith we shall not break down.

E.J.B. So this expression "God our Saviour", and

"our Saviour God" reminds us that He has come into the position Himself.

G.R.C. That is it exactly. We have come into an economy where, while God uses men still, yet the great offices are not deputed. God Himself is the Saviour, a Divine Person is the Mediator, a Divine Person is the Lord and the Priest. Instead of the angel who went before the children of Israel, a Divine Person is leading us -- the Holy Spirit.

J.A.F. Is that why it says the Mediator of, not between, God and men?

G.R.C. Quite so. It implies His deity.

W.W. What is the thought of the mediator?

G.R.C. I think the necessity for a mediator is two-fold. The need is evident in chapter 1:17 "Now to the King of the ages, the incorruptible, invisible, only God". It ever remains true that God is invisible. Therefore if we were to know anything about God, we needed a mediator to express God to us. On the other hand, we needed a mediator because we were sinners, we needed a mediator who would give Himself a ransom for all.

W.W. We shall only know God, in time or eternity, in the Man Christ Jesus.

G.R.C. He is the image of the invisible God. He is the effulgence of God's glory and the expression of His substance. Nevertheless the Father has His own way of making His presence felt. The Lord's face was shining as the sun on the mount, but then the bright cloud overshadowed them. It is something undefined, yet we know well the Father's presence.

A.G.B. Does the epistle to the Hebrews emphasise that the great offices are not deputed? I was thinking of the Son as the Apostle and High Priest Himself. Does that bring in stability?

G.R.C. That epistle greatly stresses the idea. God has spoken in Son; He has not deputed the speaking. And the Holy Spirit is here and is speaking. Then,

as you say, the great offices are held by the Son. He is the Apostle and High Priest, the Son over the house, and the Builder of the house. What an economy we are in!

A.H. The apostle is bringing the great economy before Timothy so that he might go forward and maintain his part in the conflict, maintaining faith and a good conscience.

G.R.C. If we are to get the gain of this wonderful economy, it is necessary for us to maintain faith and a good conscience. The moment we give up faith, we are out of the economy practically. And the moment we give up a good conscience, faith ceases to be active. So that they depend on each other. But what a pity for any saints, with the light of Ephesians in their souls, to get occupied with unprofitable questions, when we are in such an economy as this. Let us go forward in faith in the economy and become worshippers of God, in the greatness of His Being, as Paul was.

P.H.H. You would not expect the truth in regard of the economy of God, and of God being One, to be known except by assembly persons, would you? The assembly being the pillar and base of the truth, the truth is only there.

G.R.C. And I believe that those who have attacked the higher levels, as we speak, in the service of God, are defective in the truth that God is One. I believe there is a definite defect in their souls.

P.H.H. It has been coming home to me that that is so. I suppose it magnifies not only God Himself, but it magnifies the assembly to us, as the depository, may we say, of the truth.

G.R.C. I believe that. It is assembly persons who can lay hold of this truth. It cannot be reasoned about with the human mind, but it is laid hold of and held in affectionate worship.

E.J.B. That does not mean that we are attaching

things to ourselves in a sectarian way, but rather that we see that the thing stands in this connection in scripture, and we would all like to be on that footing?

G.R.C. Yes I am sure. And another thing I would say is that I believe that only in the light of christian truth can God be worshipped according to the doxology in chapter 6. No Old Testament saint could have uttered those words. It speaks of the "blessed and only Ruler... the King of those that reign, and Lord of those that exercise lordship; who only has immortality, dwelling in unapproachable light". Now I do not think anyone outside of the christian revelation could have said that. Actually, as regards men, God dwelt in obscurity for their sakes in Old Testament times. If He had come into the light before redemption was accomplished He would have had to judge men. We cannot apprehend unapproachable light, of course, because it is unapproachable, but why does Paul say "light"? How did the apostle know that in unapproachable conditions God was dwelling in light? I think it is because of the way He has come out.

W.S.S. Solomon spoke of Him dwelling in thick darkness.

G.R.C. Quite so. He was doing that for man's sake. He ever dwelt in unapproachable light, but I do not think any man could have said this until the christian revelation. But now we know that God is light and in Him is no darkness at all. And He is in the light, as far as men are concerned, in so far as He can be apprehended by the creature. And, knowing Him thus, we know that where He dwells in unapproachable conditions it must be light. It could not be other.

P.H.H. That is very important, if I may say so. Because it does not mean that God has exchanged the darkness for unapproachable light. He ever dwelt there. But for the sake of man, I think you said, and

the necessity of judgment, He enshrouded Himself in darkness purposely.

G.R.C. Quite so.

G.H.S.P. Do you mean that, in the light of the economy, it is now part of the cherished christian property that God dwells in this condition, and this enters into our worship?

G.R.C. That is what I have in mind. I believe this is a note of worship which belongs to christians only. Who else could have known this? No one until this dispensation.

J.C. Would the thick darkness be a reference to the tabernacle system in contrast to what we have today?

G.R.C. I think so. God dwelt in thick darkness for man's sake, because He could not disclose Himself then without judging men, but now, Christ having died, and redemption having been accomplished, He shines forth in His nature and character. And now He has shone forth we find that God is light, and in Him is no darkness at all. So when, in our thoughts, we go back to where He ever dwelt, in unapproachable conditions of Deity, we know it must be in light.

W.S.S. Does not this reference to unapproachable light give a lustre to the whole economy?

G.R.C. It is calculated to produce the deepest note of worship, I believe.

G.H.S.P. You mean that the God Who does dwell in unapproachable light, we know in blessed revelation in the Father, the Son and the Holy Spirit?

G.R.C. Exactly. And so we recognise, when we are worshipping God in this way, that we are according equal honours to the Father and the Son and the Holy Spirit as One in eternal majesty and might, dwelling in light unapproachable.

P.H.H. "We worship what we know" the Lord said (John 4:22). Does that mean that this is now part of christian knowledge? And that the knowledge therefore yields a greater depth of worship?

G.R.C. Quite so. The light itself is unapproachable, it is too intense for the creature to apprehend, but it is part of christian knowledge that God dwells in unapproachable light.

E.J.H. Could you say therefore, that while the unapproachable light remains as it is, nevertheless the economy is characterised by divine light and divine love?

G.R.C. Just so. The One Who in His own essence, dwells in unapproachable light, if He approaches men, cannot act inconsistently with Himself; and so we prove, in the way He has come out, that He is light and in Him is no darkness at all.

J.T.S. In John 1:18 we have, "No one has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him". Would you mind saying a word in regard to this further expression in 1 Timothy 6:16 "Whom no man has seen, nor is able to see"?

G.R.C. "No one has seen God at any time" remains true, I suppose, for ever; just as it says here, "Whom no man has seen, nor is able to see". In John 1:1 it says, "In the beginning was the Word, and the Word was with God, and the Word was God", and in verse 18 "No one has seen God at any time". That is, we have never seen the Lord Jesus as in Deity.

A.B. Why are these two references to kingship in this epistle "the King of the ages" (chapter 1:17), and "the King of those that reign, and Lord of those that exercise lordship", (chapter 6:15)?

G.R.C. It is evident that Paul was impressed with the majesty of God. When he is speaking of relationship and of the Father, he often speaks of blessedness. But here he ascribes "honour and glory", and "honour and eternal might". The King of the ages is a very majestic view of God, going back to previous ages and on into eternity to come. He remains the King, I would say, in His supremacy and headship.

C.R.B. Would you say another word please, distinguishing the ascribing of blessedness, and of glory to God?

G.R.C. This epistle speaks of blessedness, the glad tidings of the glory of the blessed God. When he is thinking of the glad tidings, he thinks of how blessed God is. Luke 15 has sometimes been linked with the glory of the blessed God, and His glad tidings. There is a good deal about blessing God in the Psalms, but I think the greatest privilege of the creature is to ascribe honour and glory to God, to ascribe to Him the greatness that is His.

C.R.B. So that the doxology at the end of Ephesians 3 uses the word 'glory', "to him be glory".

G.R.C. That is why I think the two doxologies in 1 Timothy would indicate how Paul would ascribe glory to God in the assembly. He is writing to Timothy at Ephesus, and his feelings were very free, and I think he discloses what is in his heart towards God in His supremacy and majesty.

W.S.S. You may remember, Mr. Darby, in regard to the King of the ages, speaks of Him as the One Who has the development of all the ages in His control.

G.R.C. That is a very great and majestic view of God. As knowing God in His blessedness we worship Him with deep feelings in His greatness and majesty. Indeed it is as the blessed and only Ruler that worship is rendered to Him in chapter 6.

F.E.S. Would that doxology, and, particularly the matter of light, give a peculiar dignity to the level of piety which this epistle develops?

G.R.C. It seems remarkable that that doxology should speak of dwelling, in an epistle dealing with the house of God. The epistle deals with the fact that God in grace is dwelling here, amongst men, indeed dwelling in men who form His house, and yet, at the same time, He is ever dwelling in light unapproachable.

P.H.H. In John 20:17 the Lord says, "my Father and your Father" before "my God and your God". The soul is thus established in the blessedness of relationship, with a view to glory and honour being ascribed to God as God?

Ques. Might I refer to the doxology in Philippians 4:20 "... to our God and Father be glory to the ages of ages".

G.R.C. He brings in both titles there. We are not limiting the idea of glory to God as such, because glory is due to the Father personally. But the idea of honour and might links with God in His majesty.

A.H. Do these outbursts on the part of the apostle come from some special consideration of the truth, and should such outbursts be produced in us?

G.R.C. I believe the truth governing the apostle is that "God is one, and the mediator of God and men one". In our worship we need to arrive at that, if God is to receive, as God, the glory that is due.

A.J.D. In Romans we are told that God is incorruptible, and in Colossians that He is invisible. Here Paul adds "and only God".

G.R.C. That is very fine. The only God means there is no Other; He is without a rival in our affections.

T.J.G. Why does it say, "the mediator of God and men one"?

P.H.H. Is it important to see that it is God Who performs His own mediation in Christ?

G.R.C. Exactly. It was necessary that the Mediator should be "the Man"; yet, in Christ, God is approaching men Himself.

A.E.A. Is that expressed in chapter 3:16, "God has been manifested in flesh"?

G.R.C. That great mystery is, I think, enshrined in the house of God. In God's house, which is the assembly of the living God, the pillar and base of the truth, verse 16 is understood. "God has been

manifested in flesh, has been justified in the Spirit, has appeared to angels, has been preached among the nations, has been believed on in the world, has been received up in glory". It is the mystery of piety. As manifested in flesh he came into conditions which call for piety, and His conduct was such that in everything He did He was justified in the Spirit. That is, the Spirit could unreservedly commit Himself to Him in every thought, action and word. Men did not justify Him, but the Spirit did. The Spirit committed Himself to Him absolutely and unreservedly. The Spirit can only commit Himself to us in the measure in which we are marked by piety. The Lord Jesus in manhood here has set the divine standard. The behaviour proper to those in the house of God is that in thought, action and word they would be such that the Spirit can unreservedly support them.

L.G.B. Is that supported in Psalm 16 which refers to the blessed man who found all his resource in God, and the further word in Hebrews 5:7 "And having been heard on account of his piety"?

G.R.C. Very good.

E.M. And you would say that apart from piety we would never be able to ascribe honour and eternal might to God?

G.R.C. Quite so. It is important that we should have this divine standard before us, for we belong to God's house; the Spirit dwells in us.

E.M. And would you say that this is the zenith of worship by man?

G.R.C. I thought that. Then, following "justified in the Spirit", it says "appeared to angels". Well, we are under the eye of angels. Men are the primary objects of the testimony in this epistle, but we are under the eye of angels, just as the Lord Jesus was under the eye of angels.

F.C.E. Is that why you brought in chapter 5:21, where administration is to be before the elect angels as well

as before God and the Lord Jesus?

G.R.C. It is good to get on to the practical side. Chapter 2 refers to conduct. One had in mind to point out two elements of conduct, and the one to which Paul attaches the first importance is prayer. "I will, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men; for kings and all that are in dignity". Now that should never be lacking in our prayer meetings, nor in our family prayers. If it is lacking we have omitted that which Paul says stands "first of all" in the representation of God to men. Ephesians prayer, "supplication for all the saints" (Ephesians 6:18) may come first in the prayer meeting, but if this is left out of the prayer meeting the first element of testimony is lacking. If a stranger came into such a prayer meeting he would not get a right impression of God's house. It is a house of prayer for all nations. Then the second great element is that the women should be adorned with good works. And one would suggest that there is much more room for good works. We are to be zealous of good works. Good works to one another of course, but, as we have opportunity, good works to those outside, so that God may be expressed through His house.

In chapter 5, it is a question of assembly administration, and assembly giving is shown to be on a very high level. For anyone to receive of assembly giving is an honour, and to qualify for such an honour required high qualifications. Those who are widows indeed are to be honoured, and elders who take the lead well are to be esteemed worthy of double honour, because, "Thou shalt not muzzle an ox that treadeth out corn, and, The workman is worthy of his hire", 1 Timothy 5:18. These instructions refer to assembly giving and show the high level of it. But then Paul refers to the disciplinary side of assembly administration, and says "Against an elder receive not an accusation unless where there are two or three witnesses. Those that sin convict

before all, that the rest also may have fear", 1 Timothy 5:19,20. Then he states the level on which both sides of the administration are to be carried on. Whether it is the administration of assembly bounty, or the administration of assembly discipline. He says "I testify before God and Christ Jesus and the elect angels, that thou keep these things without prejudice, doing nothing by favour"; there is to be no respect of persons.

Ques. Is that where suffering comes in in relation to the testimony?

G.R.C. It does mean that, because it means sometimes we have to do violence to natural feelings and affections. These things are to be done without prejudice, doing nothing by favour. So the Lord says, "He who loves father or mother above me is not worthy of me", Matthew 10:37. We have to put the Lord first.

Ques. We would do well to accept the testimony that is rendered by two or three?

G.R.C. But then you see, against an elder you do not receive it unless there are two or three witnesses.

W.W. How does it work out that administration is in the light of the assembly, I have heard it said that the assembly has not authority, but according to John 20 it has.

G.R.C. You mean that some would question whether the twos or threes walking in the light of the assembly have authority. John 20:23 shows that they have, "Whose soever sins ye remit, they are remitted to them; and whosesoever sins ye retain, they are retained". One would desire that we might be encouraged to do things without prejudice, doing nothing by favour, even if it costs us a great deal. It is a question of what is before God and Christ Jesus and the elect angels.

G.H.S.P. This kind of activity is part of the testimony of the living God at the present time?

G.R.C. Exactly. I have just heard of a brother

who has left the path because his son came under discipline. That is wrong. We are not to put natural affection and natural relationships before the rights of God in His house. It says "doing nothing by favour".

J.M. Such things can become very costly to the saints. Did not Paul have to withstand Peter to the face, as he says, because even such an one as Peter was vacillating, being affected by influences?

W.G.C. Was the whole position as to the service of God preserved by Levi's faithful stand "Who said to his father and mother, I see him not, And he acknowledged not his brethren, and knew not his own children; for they have observed thy word, And kept thy covenant", Deuteronomy 33:9.

G.R.C. That is a very important passage. And the Lord brings the force of it home when He says, "He who loves father or mother above me is not worthy of me". It is a most touching appeal.

E.J.H. And is not this the expression of God, as Peter says, "I perceive that God is no respecter of persons, but in every nation he that fears him and works righteousness is acceptable to him"? (Acts 10:35).

G.R.C. Yes. Peter had to learn that lesson, and our brother has referred to Paul rebuking Peter. How much we owe to Paul and his faithfulness at Antioch, Galatians 2:11. Earlier, at Jerusalem he would not yield in subjection, even for an hour, to the false brethren, "that the truth of the glad tidings might remain with you", Galatians 2:5. He had no respect of persons. And in that connection, chapter 4:16 should come home to us, especially those of us who are young, "Give heed to thyself and to the teaching; continue in them; for, doing this, thou shalt save both thyself and those that hear thee". Things may happen where those dear to us go astray, but we shall not save them by going with them. If we give heed to ourselves and the

teaching and continue in them, we shall both save ourselves and those that hear us.

A.B. As regards chapter 5:21, I was thinking of Nehemiah who says "Remember for me, my God, for good", Nehemiah 5:19. He had to do some things that were very drastic, but he was consciously before God in what he was doing.

T.J.G. May I ask as to verse 21? We can understand testifying "before God and Christ Jesus". Would you say a word as to the elect angels?

G.R.C. We have come to the innumerable company of angels, the universal gathering. It is part of our inheritance, and they have their eye on all that we do, have they not?

T.J.G. Do you mean there should be the consciousness in our souls?

G.R.C. I think so. We have come to them.

L.G.B. Would they be angels who had kept their place, not abandoned their dwelling?

G.R.C. Quite so.

SPENDING

Matthew 13:44 - 46; Acts 20:26 - 31; Philippians 2:1 - 2, 17 - 18

I wish to speak, dear brethren, about spending; and to raise the question, which I need to raise with myself perhaps more than with any other, as to how much we are prepared to spend on that which is of paramount value to the heart of Christ and to the heart of God. What is for God and what is for us in our localities, from this standpoint, depends on how much we are prepared to spend. And if we think of spending, nothing will stimulate us more than to consider the way the Lord Jesus has spent as indicated in Matthew 13. It says in verse 44 that "for the joy of it he goes and sells all whatever he has, and buys that field". The Lord Jesus, as represented in this parable, goes and sells all, whatever He has, and buys that field, because of the joy He has in the treasure, which He has hidden in it. Then according to the next parable, it says "having found one pearl of great value, he went and sold all whatever he had and bought it". There were no reserves with Him. He goes and sells all whatever He has -- and He went and sold all, whatever He had. He surrendered everything in order to secure the field with the treasure in it, and in order to secure the one pearl of great value. And He continues to spend, because in the first instance it is in the present tense, "he goes and sells all whatever he has". The Lord Jesus, at the present time, is devoting, as it were, all His resources that He might secure the field with the treasure hidden in it. It is hidden in it by Himself.

There are also scriptures which would give us some impression of the way the Holy Spirit is spending.

We often think of Luke 10:35 "Whatsoever thou shalt expend more, I will render to thee on my coming back". Who can measure how much the Holy Spirit is spending on the saints and on the assembly? And all is gathered up in Acts 20:28 where it speaks of God, "the assembly of God, which he has purchased with the blood of his own". Who can measure what God has spent on the assembly? He has purchased it at the greatest possible price, the blood of His own. Therefore we cannot measure the spending of the Father or the Son, or the Holy Spirit in this matter. The spending, is full and unreserved, borne witness to in the fact that the Lord Jesus loved the assembly and delivered himself up for it.

Well now it is encouraging to look at Paul, because he followed the Lord Jesus so closely in this matter. How much Paul spent, and we are getting the gain of his spending today. If Paul had not spent without reserve we would not be here today. All that we have spiritually in such wealth today, is the result of Paul, and of others who have followed him, spending without reserve. And the challenge to us now is, how much are we prepared to spend -- we who have been brought into this wealth, at such infinite cost to Christ and to God, and at such cost to Paul, and those who have followed him. If things are to continue and get fuller and richer, if the rising generation is to enjoy the wealth we have, and perhaps to have more, it depends, from this standpoint, on how much we are prepared to spend.

But let us think for a moment of the way Paul spent. We were noticing yesterday the joy he had in the treasure hid in the field, how he went and found the treasure at Thessalonica; the treasure referring to the personnel of the assembly; and how he hid it. The treasure is too precious to be other than hidden in the field. He speaks of the saints in Thessalonica as in God the Father and the Lord Jesus Christ. They

were thus hidden. They were not to shine in any circle in this world, they had their own family circle, the divine family, their own status. They were Thessalonians, but they were in God the Father and the Lord Jesus Christ. Their life was hidden, but they were not hidden in testimony. The hiding does not mean they were hidden in testimony. The more we are hidden as to our life and enjoyment, the brighter will our testimony be. The more divine family links are a reality, and love flowing freely, the more the word of the Lord will sound out from us. Thirsty and weary souls will be brought in. But as to that company, Paul says, that he and those with him would have delighted not only to impart to them the glad tidings of God, but their own lives also. He was prepared to spend his all on that company! And how near he was to Christ in his view of them as the treasure. He says, "What is our hope, or joy, or crown of boasting? are not ye also before our Lord Jesus at his coming? for ye are our glory and joy", 1 Thessalonians 2:19,20. Paul did not find it a hard thing to contemplate laying down his life for that company. If it had been necessary, he would have laid down his life for them with delight. "Ye are our glory and joy". There was not reserve in what he would have done, and what he did do, for that company at Thessalonica. How do we look upon our brethren? Are we in sympathy with Christ in the way we look upon them? Are our local brethren our hope and joy and crown of rejoicing? Are they our glory and joy? Have they such a place in our hearts that we would be glad, not only to impart what we can impart spiritually to them, but to lay down our lives for them? That was Paul! And he was prepared to do that, not only for his own local meeting, if we can call it that at Antioch, but for those at Thessalonica, and at every other place to which he went. How he loved the saints! How in keeping with Christ

he was! Thus in Romans 15:16 where he speaks of his general ministry among the nations, he says that he carried on "as a sacrificial service the message of glad tidings of God". All that he was, and all that he had entered into it, "in order that the offering up of the nations might be acceptable, sanctified by the Holy Spirit". What a treasure Paul secured as he went round. What a treasure was hid in the field. In every place he found the treasure and hid it, in his sacrificial service. And the saints through his ministry, were sanctified by the Spirit, pleasing to God.

But then, while he loved the saints personally in that way, Paul ever had in mind the idea of the pearl. We love the personnel of the assembly, but what is even more paramount is the assembly itself. "Having found one pearl of great value, he went and sold all whatever he had and bought it". Now the pearl, dear brethren, involves the necessity of our merging. Pearl features are only found where there is unity. How dear this thought is to the heart of Christ, as we see in His prayer in John 17, "Holy Father, keep them in thy name which thou hast given me, that they may be one as we", referring there, no doubt, to the twelve, but praying for their oneness, because upon their oneness the oneness of the church depended. And then going on, He prayed not only for those, but "also for all who believe on me through their word; that they may be all one, as thou, Father, art in me, and I in thee, that they also may be one in us". How could we be in the Son and in the Father if we were not one? There must be this feature of unity, this pearl-like character, if we are to know our place of blessing in the Son and in the Father. How could this be true of a divided company, "That they also may be one in us"? And then He says "the glory which thou hast given me I have given them, that they may be one, as we are one; I in them and thou in me, that they may be perfected into one". The perfecting into one looks on to the

future. But think of what is involved in the oneness, a vessel on such a level of oneness that it becomes the divine abode. How could we be the divine abode apart from unity? The Spirit is dwelling in us, but then He says "I in them and thou in me". That preposition 'in', used so much in John, denotes dwelling, in a permanent and restful way. The Spirit is in us, but now He says "I in them" -- the Son in us -- "and thou in me" -- the Father in the Son; the assembly thus becomes the divine abode, the Father, the Son and the Holy Spirit dwelling; and all depending on oneness. How could it be otherwise? If we were in communion with the Lord's own heart and desires, these holy desires expressed to His Father, how could we ever, dear brethren, set out on a divisive course? How could we be heartless enough to do anything that would divide the brethren? What heartlessness as to Christ, whether we realise it or not, must underlie any action of that kind! Paul would give all that he had to bring about unity amongst the saints. And so he says in Romans 15:5, "Now the God of endurance and of encouragement give to you to be like-minded one toward another, according to Christ Jesus; that ye may with one accord, with one mouth, glorify the God and Father of our Lord Jesus Christ". That was his objective in his ministry among the nations -- to produce, as it were, the one pearl of great value. What more apt figure of the unity of the saints than a pearl? How can God be glorified in praise that is other than unified? It was when they caused one voice to be heard in praising Jehovah, that the glory filled the house; and that is the great objective, one voice, one accord, one mouth. But we shall never get unity without suffering. A pearl is produced by suffering. Unity involves, indeed, the denial of self, and the taking up of our cross -- that is the application of the cross inwardly to ourselves -- and following

Christ. That is the way of unity. And so he calls upon the God of endurance. It needs endurance, dear brethren, as well as encouragement. He speaks just prior to that of the endurance and encouragement of the scriptures. They help us to endure and they encourage us, and God would help us to endure; He is the God of endurance and encouragement in our relations with one another, to the end that, however much we test one another because of what we are by nature, we should never surrender the idea of unity, but that we should be like-minded towards one another, according to Christ Jesus.

I wish to refer now to the way Paul spent in view of the unity of the saints. I have spoken of Romans, but think of the Corinthians. You might have said, What a disappointing company! In Christ Jesus he had begotten them by the gospel, he had laboured amongst them eighteen months, yet they were wrong in every practical feature of the truth. What did he say? "I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should be less loved", 2 Corinthians 12:15. That indicates what he was prepared to spend on the Corinthians. He was prepared to spend and be utterly spent for their souls. The very foundational feature of unity was lacking at Corinth. They were not together in mind and judgment; there was no moral basis for unity. And he beseeches them by the name of our Lord Jesus Christ that they should say the same thing and be perfectly united in the same mind and in the same opinion. That word opinion carries the idea of judgment; not judicial judgment, but having the same moral judgment of matters. Most in Corinth were claiming the right to have their own judgment, their own ideas, as regards separation and every other moral issue. And the result was that every kind of evil was creeping in there. How can we meet a situation like that, where saints are divided in their

moral outlook and judgment? By being prepared to spend. It is a question of how much we are prepared to spend on a company like that. The natural heart would say, Let them go, they are a disappointment, I have spent so much already on them, I can do no more. That was not Paul's outlook. Did he do it grudgingly? Not at all. Most gladly, he said, will I spend. Think of a man like that! He was prepared to go to any length that this feature of the pearl might be brought to pass at Corinth, that is, unity of mind and judgment. And his spending was not in vain. I would raise the question, dear brethren, how much are we prepared to spend in our own localities to bring about Corinthian unity? Can we say, and I would specially challenge myself, that we would most gladly spend and be utterly spent to secure features proper to the assembly of God in the place; to secure, in a practical way, the temple of God and the functioning of the body? Is it not worth spending in order to experience manifestations of the Spirit, and to have persons coming in and saying, God is among you of a truth? Is it not worth spending something for this? It is worth spending everything -- and spending gladly!

Well Paul spends, and he brings about unity according to 2 Corinthians. You say, Now the spending is finished. Not at all! The Colossian saints were in the gain of Corinthians, that ground did not need to be covered; but that is not the whole truth of the oneness of the pearl. More is needed than unity of mind and judgment. Paul is still spending. He says, "Now, I rejoice in sufferings for you, and I fill up that which is behind of the tribulations of Christ in my flesh, for his body, which is the assembly", Colossians 1:24. And he says "I would have you know what combat", that means agonising in prayer, "I have for you, and those in Laodicea, and as many as have not seen my face in flesh", chapter 2:1. Does

not this give us scope for spending on a wide scale? We hear of difficulties in other parts, we hear of companies where there is no unity. Are we going to spend on them? These companies at Colosse and Laodicea Paul had never seen, but he was spending on them. He was thankful that Epaphras had helped them as to Corinthian truth, but he knew that was not all. There was more to be done and he had great combat, he was still spending. If you feel that your local meeting is well established on Corinthian ground, do not think your spending is finished. What about getting on to Colossian ground? A lot of spending is needed to get unity according to Colossians. You say, What kind of unity is that? "That their hearts may be encouraged", he says "being united together in love". Unity of heart is something more than unity of mind and judgment, which is basic. There would be no unity at all without that, but having unity of mind and judgment, what about unity of heart? To bring that about Paul had great combat for them and those in Laodicea and for as many as had not seen his face in the flesh. The gain of headship depends on unity of heart. It is in an atmosphere of mutual love that the presence of Christ and His impulses as Head are known. "The riches of the glory of this mystery among the nations, which is Christ in (or among) you", Colossians 1:27. Where does Christ come? To those who love Him. "He that has my commandments and keeps them" He says, "he it is that loves me... and I will love him and will manifest myself to him", John 14:21. "If any one love me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him", John 14:23. What are His commandments? They would involve the whole of Corinthians; but what is specially in mind? "Love one another, as I have loved you", John 15:12. It is where love is that we know the divine dwelling. It is those who dwell in love who dwell in God, and God in them. It is love that secures

the conscious presence of Christ, our glorious Head amongst us, with all that that means, and all that flows out of it. "Unto all riches of the full assurance of understanding, to the full knowledge of the mystery of God; in which are hid all the treasures of wisdom and of knowledge", Colossians 2:2,3. You may say to me, We feel we come short in knowledge in our locality; we do not know much, we think we had better get some gifted brothers along, we think we had better study more. All that may, and does, have its place, but you will not get the real treasures with that alone. The real treasures come where there is a united heart. It is love alone that gives us capacity to understand what love has devised and conceived. And it is only in conditions of love amongst the saints that we shall experience what the mystery means. The mystery is love's great secret. It is only known to love, and the treasures of wisdom and knowledge flow where love is. And so Paul was spending; he had great combat for them.

Well you say, it is good to be on Colossian ground. How wealthy the saints are when they are on that ground. Surely that must be the final. Not at all! We have not arrived at the full thought of the pearl yet. Think of how much Paul spent at Ephesus. The full thought of the pearl is what the church is to Christ and to God. In Colossians we are thinking of what Christ is to us. How blessed to have Him amongst us, and what wealth we receive! But what about His portion, and God's portion, in and from the assembly? That is the great objective. And so Paul goes on to spend at Ephesus, three years night and day, with tears, exhorting them publicly and in every house. What a labour! And on top of night and day work in the ministry of the word, labouring with his hands to provide for his own needs and those with him. Think of what Paul was prepared to spend for three years at Ephesus. "I have coveted" he says "the

silver or gold or clothes of no one", Acts 20:33. He wanted nothing from them. A true minister of Christ wants nothing from the saints. What he is aiming at is something for Christ and for God. He wants something for the saints, that is the Colossian side; he wants them to be rich, but it is all in view of something for Christ and for God, and that is Ephesians. And so Paul labours.

I read in Philippians, because it is a kind of crowning epistle on the practical line, and what he says there is "But if also I am poured out as a libation on the sacrifice and ministration of your faith, I rejoice, and rejoice in common with you all", chapter 2:17. I want you to notice in these passages the way all is done joyfully. It is not done grudgingly. "Most gladly" he would spend and be spent for the Corinthians, he rejoiced in suffering for the Colossians, and now he says, as to the Philippians, "I rejoice, and rejoice in common with you all". He did not want them to mourn over his desire to be poured out as a libation on the sacrifice and ministration of their faith, but to rejoice. Then he indicates that, in Timothy, he has another like himself. "I have no one like-minded who will care with genuine feeling how ye get on". Timothy was like-minded with Paul, prepared to spend, prepared to be poured out as a libation. And all this is in view of what is the top-note of christian testimony. Ephesians is the top-note of christianity in the full sense, that is towards Christ and towards God. And the heavenly principalities take account of it. But Philippians is the top-note testimonially amongst men, and the top-note testimonially is unity of soul, a most remarkable expression. He says, (chapter 1:27) "that ye stand firm in one spirit, with one soul, labouring together in the same conflict for faith of the glad tidings". And in chapter 2:2 "fulfil my joy, that ye may think the same thing, having the same love, joined in soul, thinking one thing". What a

marvellous conception this is! To think of a company here in this world, joined in soul. It supposes unity of mind and judgment according to Corinthians; unity of heart according to Colossians; oneness of response to Christ and to God in Ephesians; joined in soul now in all their movements here. What is in view is a company united in the same longings and aspirations; not some of them minding earthly things, while others are pressing towards the goal, but all doing the same thing, thinking the same thing, and joined in soul in what they were pursuing. On the one hand, pursuing with all their might, like Paul, the calling on high of God in Christ Jesus; on the other hand, prepared to go down and be nothing here, according to the mind which is in Christ Jesus. And as to the gospel, moved with one soul towards men, shining as lights in the world, holding forth the word of life. You can understand that, in order to bring this top-note of testimony about, Paul could say that if he is poured out as a libation on the sacrifice and ministration of their faith, he would rejoice. For such results as this he would gladly be poured out.

When we come to 2 Timothy we find that he had his desire: "I am already being poured out" he says, "the time of my release has come", 2 Timothy 4:6. I am not wanting, in any way, to minimise our unspeakable and outstanding debt to Christ; what He has spent surpasses all else infinitely. But I would, from the standpoint of this word of exhortation, again remind you how much we owe to Paul. If he had not been prepared to spend and be utterly spent, and if he had not been prepared to be poured out as a libation, we should not be here today. How much we owe to him, and how much we owe to others who have followed him in the course of the testimony! And now the call comes down to us. What are we prepared to spend? From this standpoint the prosperity of the testimony depends on how much you and I are

prepared to spend. And I may say this, and little indeed has one answered to it, that it really involves complete surrender. "All whatever he has", -- nothing is held back. May the Lord help us for His Name's sake!

THE ASSEMBLY AS A TRUSTWORTHY VESSEL

Genesis 24:67; 1 Samuel 25:25, 32 - 33, 41 - 42; Proverbs 31:10 - 12, 23, 27 and 28; Matthew 16:18

I desire, dear brethren, to say a word on the trustworthiness of the assembly. In considering such a subject we have, of course, to take an abstract view of the assembly; but I hope such a view will stimulate our desires to be marked by the feature of trustworthiness proper to the assembly. Each of the passages we have read in the Old Testament bring the assembly before us, in type, in its wifely character. In the first case, Isaac led Rebekah into his mother Sarah's tent, and, it says, he took her and she became his wife and he loved her and he was comforted after his mother's death. I think the reference to Sarah's tent indicates that the Lord relies upon the assembly to carry through, in spiritual power, every feature of the testimony that was once committed to Israel, and to carry it through with heavenly lustre -- to carry it through on a level to which Israel could never rise. In Samuel, Abigail comes forward as marked by discernment; she had discernment to meet the crisis in such a way that David's name was not dishonoured. It says, David sent ten young men to greet Nabal in his name, and his name and Jehovah's name would have been dishonoured had not Abigail come forward to meet the situation. David says, "Blessed be thy discernment, and blessed be thou". I think the chapter brings before us the trustworthiness of the assembly in that respect. The Lord counts upon the assembly to be trustworthy in meeting conditions of crisis by the exercise of true discernment, and in doing what is required to maintain the glory of His Name. Then

in Proverbs, both the wifely and motherly features come into evidence in connection with the virtuous woman; and it says, "The heart of her husband confideth in her". It is evidently a matter of trustworthiness particularly in regard to the household. It is a very important matter that the household should be cared for, so that, in the ultimate issue, her children rise up and call her blessed. Surely the Lord counts upon the assembly to fill out that role, so that there should be children who rise up and call the assembly blessed as having proved the maternal care that is found in it. I read the passage in Matthew 16 because it shows that the trustworthiness of the assembly is on account of the material of which it is composed and the rock upon which it is built. "... Thou art Peter, and on this rock I will build my assembly and hades' gates shall not prevail against it". We should be exercised to be characteristically that kind of material, because if we are not true 'Peters', that is, true living stones, we shall not be reliable in the settings to which I have already referred.

Now in connection with Rebekah, the secret underlying her fitness for the position in Sarah's tent was the service of Abraham's servant, who is a type of the Spirit; and the fact that room was made for him and his service. One would raise the exercise with us, dear brethren, as to how far we make way for the Spirit's service in our local gatherings. We would all desire that the Rebekah character should mark the local companies, and I think it helps to see that this type peculiarly fits in with local settings, because Rebekah is a type of the assembly at the present time. Eve, as a type, includes the church as a whole -- the church complete; but Rebekah applies to the present time, as Paul says to the Corinthians, "I have espoused you unto one man, to present you a chaste virgin to Christ", 2 Corinthians 11:2. The provisional position in Sarah's tent has to be filled out now. It will not apply when we

are with the Lord. Sarah's tent has no application when the Lord comes, for Israel will again take up her place on the earth. But it is a question of filling out a provisional position now and thereby being a comfort to the heart of Christ. It must, therefore, have a peculiar application to local companies, because that is the present form in which the assembly exists. The Rebekah feature was, no doubt, seen in a special way in the pentecostal church at Jerusalem, but it continues throughout the dispensation.

So Paul says to a local company, "I have espoused you unto one man, to present you a chaste virgin to Christ", 2 Corinthians 11:2. And one great point in the Spirit's service at the present time is to bring about in every locality what answers to "a chaste virgin to Christ", so that in every city where the saints of God are, there should be a company with chaste affections set upon one Man; the saints in unity in the matter. Rebekah is a type of the saints moving in unity to Christ with chaste affections. What a precious thought that in the cities of men this character of things should exist. In cities men run after this man and that, but how much it means to the heart of Christ and of God that there should be those whose hearts are set upon Christ alone. The Spirit's service and leading has this in view.

The Spirit is seen typically in Genesis 24 in three ways: as the well, the man, and the camels. If we avail ourselves of the well, all our meetings will be in freshness. But we also need to make room for the Spirit's personal service, as seen typically in the man. The man raises the question, "Is there room in thy father's house for us to lodge?". Do we make room for the Spirit? Do we make way for His personal service in our meetings? As the Lord says, "He shall glorify me, for he shall receive of mine and shall announce it to you", John 16:14. We need to see to it that there is room for the Spirit to unfold the glories of Christ.

What potentialities there are in the Ministry meeting and in the Reading meeting! Making room for the Spirit involves making room for one another in love, making way for the manifestations of the Spirit through whomsoever they may come. With what holy restfulness we can sit down together if we recognise that He is present to take of Christ's things and shew them to us.

And then Laban says that there is room for the camels. The ten camels suggest the full recognition of responsibility to care for the assembly of God. We are to be available to the Spirit in this service. The camel is a beast of burden, and the word is, "Bear one another's burdens, and thus fulfil the law of the Christ", Galatians 6:2. When Isaac lifted up his eyes "behold the camels were coming". The camels ensured that Rebekah would arrive at the meeting place fresh, wholly available for the heart of Isaac, not in any way jaded by the journey. The journey only becomes an occasion to prove what love can do for one another and in result we arrive at the meeting-place wholly available for Christ. The end in view in the ministry and in care is that the saints might arrive in unity, fresh and unjaded for the heart of Christ. So Rebekah sprang off the camel. It is in that spirit of buoyancy and response to Christ that we can take up the responsibilities of Sarah's tent together. How much it means to the heart of Christ that Sarah's tent should be filled -- and to the heart of God. Think of what God committed to Israel -- "whose is the adoption", Romans 9:4. Has the adoption lapsed? It has not lapsed at all; neither have "the glory and the covenants and the law-giving and the service and the promises". The assembly carries through these features in a heavenly and spiritual way. In fact, Israel only had the shadow; the assembly has the substance. Think of the service going through, the service set up under Moses, under David and under

Solomon. Has it lapsed? Not at all. It is carried through in the assembly in heavenly and spiritual power. Think of the temple: has it lapsed? It has not. Scripture says, "Ye are the temple of God", 1 Corinthians 3:16. God has His temple here where the oracles are and the light of God is. Nothing has lapsed, all is carried through in the assembly on a level to which Israel could never rise. We can understand what a comfort this is to the heart of Christ. Trustworthiness lies in carrying out what love requires, namely, that not one feature of the divine mind should be allowed to lapse, but that all should go through in heavenly and spiritual power.

Now I pass on to Samuel. As I said a moment ago, what is stressed with Abigail is discernment -- "Blessed be thy discernment". And how much we need discernment in assembly matters! We are continually being faced with questions of good and evil that call for discernment if evil is to be overcome with good. It is easy enough to meet evil with evil, but it needs discernment to know how to overcome evil with good so that the Lord's name might be honoured and the true character of the dispensation maintained. The previous part of the chapter refers to a very difficult situation. We have to view David, not as a type of Christ, but as an offended spiritual brother, and the question is how to help him to meet the situation in a right spirit. The most spiritual man may become offended. And the more spiritual a man is the more dishonour he will bring upon the name of Christ if he acts in a fleshly way. David was going to meet evil with evil, although, as we should say, a spiritual man. True the man he had to deal with was most difficult, an ungodly man who proved himself to be irreconcilable. But it is Abigail who meets the situation. One of Abigail's young men went and told her. It answers somewhat to Matthew 18 -- "tell it to the assembly", the vessel which the Lord trusts

with the glory of His name here.

Abigail does not go directly to the offender. Her concern is to save the spiritual man. Think of the preparation she makes to break down his anger. What abundance of grace she brings with her, what abundance of provision! And then her own attitude. She falls down at his feet and she says, "Upon me, my lord, upon me let the iniquity be". What could David do in such circumstances? She takes all the blame upon herself.

What is the secret behind the feature of assembly trustworthiness seen in Abigail? I think it is that we learn individually to judge ourselves; learning in the secret of our own soul history with God what good and evil is. The truth of Romans 7 is involved in this. Abigail was Nabal's wife and Romans 7 brings out the truth of having had one husband and now being to Another. We all have to learn, if we are to be of any value in this respect, what Paul says, "I know that in me, that is, in my flesh, good does not dwell", Romans 7:18. We are linked closely with the flesh; in one sense it is me -- "I know that in me, that is, in my flesh, good does not dwell". Paul came to a thorough judgment of good and evil in himself. That is why Paul could be relied upon to have a sound judgment in assembly matters. In such matters, it is not only a question of discerning evil. We are apt to think that to discern evil and talk about it is spirituality. But the test lies in discerning the good which will overcome the evil, the way to meet the situation in keeping with the character of the dispensation. That is how Paul met the situation in Corinth. Think of the food he brought in, glad to spend and be spent for them, and the discernment with which he handled every matter that was troubling them. And so you see Abigail had come to a definite judgment of Nabal. "Let not my lord, I pray thee, regard this man of Belial, Nabal; for as his name is, so is he; Nabal is his name, and folly

is with him". Applied to us, it means that I have come to that judgment of man in the flesh, as having learned what the flesh is in myself. It is not an easy thing for us to come to this judgment about ourselves. Yet it is the secret that lies behind this feature of assembly trustworthiness. It will enable us to take up the attitude of Abigail as she says in verse 28, "I pray thee, forgive the transgression of thy handmaid". She takes the iniquity upon herself, and, in doing so, cuts the ground from under David's feet as regards the course he was intending to pursue. She meets the offended brother first. It is often the brother who is offended who is the most difficult to handle. She puts him right, as having a right judgment of the whole matter herself. She was not defending Nabal, she pronounced her judgment clearly, but takes the guilt upon herself. And David is recovered and becomes a worshipper straight away. Where these difficult matters are handled in the spirit of true discernment proper to the assembly, they will end in worship. Think of the offended brother becoming a worshipper! He says, "Blessed be Jehovah, the God of Israel" -- he who, a few minutes before, was an angry man going to avenge himself. "Blessed be Jehovah, the God of Israel, who sent thee this day to meet me. And blessed be thy discernment, and blessed be thou". It is a great thing, dear brethren, to have this feature of discernment in our localities. It is a great thing also to rely upon the assembly and not to act on our own judgment; so that, like David, we can bless God that there is such a vessel here.

Having first dealt with the offended brother, Abigail goes to Nabal. She fearlessly approaches the offender, as it says in verse 36, "And Abigail came to Nabal"; and in verse 37, "And it came to pass in the morning, when the wine was gone out of Nabal, that his wife told him these things; and his heart died within him, and he became as a stone". She told him these

things; it was a last appeal to Nabal. There was nothing in what she told him that was calculated to be other than for his blessing. But, typically, he would not hear the assembly. What was there in "these things" to harm Nabal? But it says, "His heart died within him...". He represents one who would not listen to the assembly and, if a man will not hear the assembly, God deals with him governmentally. There was no need for David to avenge himself. Nabal was told, and, failing to listen, God takes the matter up and, it says, "Jehovah smote Nabal and he died". What follows is that Abigail becomes David's wife, stressing this point of trustworthiness.

Now I pass on to the last chapter of Proverbs, a chapter which brings in the maternal feature of the assembly as well as the wifely. The wife and mother go together in scripture. Jerusalem above is our mother. I have no doubt maternal rule and influence will mark the Holy City Jerusalem in the world to come, when she comes down out of the heaven from God, in which setting she is called "the Bride, the Lamb's wife" (Revelation 21:9), and it characterises the assembly now. "The heart of her husband confideth in her, and he shall have no lack of spoil". It is another side of the assembly's present responsibility. She fills Sarah's tent, she meets every crisis in a manner which maintains the honour of the Lord's name and the true character of the dispensation; but, in addition, she sees to it that her husband has no lack of spoil. It is a question of securing new material and also ensuring the building up and spiritual progress of those already entrusted to us. So the passage brings out the diligence of the virtuous woman in her household duties. "She doeth him good and not evil all the days of her life". She provides food for her household: "She bringeth her food from afar". We need to consider that side, we need to see that the saints are fed, even if it means

bringing the food from afar. Also she provides warmth and clothing. And then she is concerned as to those without, and as to acquiring new territory; anything, in fact, that will bring spoil to her husband. She expresses the character of God in this poor and needy world, upon her tongue is the law of kindness. In result "her husband is known in the gates, when he sitteth among the elders of the land".

"She is not afraid of the snow for her household... She laugheth at the coming day". She makes such provision that she is not afraid of what is ahead. We should seek to make such provision in our care meetings that we are not afraid of eventualities. How much oversight is really needed -- "She surveyeth the ways of her household, and eateth not the bread of idleness. Her children rise up and call her blessed". We should be concerned that children are born to the testimony and that they should rise up and call the assembly blessed -- respect it. "Her husband also, and he praiseth her". What more could we wish than to have the Lord's approval in this way!

Well, I trust these few words may give us a desire to be marked by the trustworthiness proper to the assembly. Matthew indicates the trustworthy material of which the assembly is made. In all the matters of which I have been speaking we are called upon to consider for Christ and His interests, and, to be free for this, it is necessary that we should be in soul salvation. We need to be exercised to be true Peters, as I said before, marked by life and durability, our vision filled with the Christ, the Son of the living God. Peter himself is a sample living stone. You have only to read the Acts to see that no circumstance could overcome him. He was in complete victory, in present soul salvation. He is representative of the trustworthy material of which the assembly is built.

May the Lord help us, for His name's sake!