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THE UNVEILING OF THE GLORIES OF JESUS CHRIST

Revelation 22:16 - 17; John 14:15 - 24; Revelation 22:12 - 15

G.R.C. It is in mind that we should dwell on first love; the language of first love in the first scripture, the proof of love in the second passage and the reward in the third. The reward being, "I will give him to eat of the tree of life which is in the paradise of God", Revelation 2:7 and also Revelation 22:14. In referring to this subject, it is not with any idea of thinking that we have attained to first love; if others feel as I do, they will think that we have got a long way to go before there is real recovery to first love for Christ. But I believe one purpose for which the book of the Revelation was written was that there might be a recovery to first love. It is called "The Revelation of Jesus Christ", which means the unveiling of Jesus Christ; and it shows how God's purpose to head up all things in Christ -- the things in heaven and the things on earth -- is brought about. And in the course of this development, a rich variety of glories of Christ is unveiled right through the book. While the book gives us details of how Christ is the One alone qualified to do it, and deals with everything that would hinder God's purpose being brought to fruition, yet the main point in the book is the unveiling of Jesus Christ. It is the unveiling of the glories which are calculated to ravish the hearts of those who love Him; and the climax of that unveiling is, "I Jesus" -- it is the last appeal of the One whose glories have been unveiled through the book.

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But though one of His glories for instance is "King of kings and the Lord of lords", yet He appeals to the assemblies as "I Jesus". Only the privileged are allowed to call by the personal name those who are great in this world; so this appeal is remarkable: "I Jesus, have sent mine angel to testify unto you these things in the assemblies. I am the root and offspring of David, and the bright and morning star". It is the final touch, after all the glories have been unfolded, to stir the affections of the saints. When John wrote this book, the Spirit and bride were saying "Come"; and it has been echoed all through the centuries. In John's gospel, John the Baptist says, "He that has the bride is the Bridegroom". He does not say he might have her, or will have her, but he has her; he indicates that all down the ages there have been those, however obscure and unknown in history, who have been in line with the Spirit and using this language: "The Spirit and the bride say Come". And then while the remaining phrases we have read may rightly be attributed to the Lord Himself, the bride would take on this beautiful language: "Let him that hears say Come, let him that is athirst come; he that will, let him take the water of life freely".

R.W. Do you think that the bride is developed in the sensitiveness proper to this position? I was thinking too of John 17 in relation to His glory; the Father has given Him certain glories; are they the Manhood glories which are peculiarly seen in Revelation?

G.R.C. I would think that is right. In John 17:24, the Lord says "that where I am, they also may be with me, that they may behold my glory which thou hast given me". This is personal to Him in man-

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hood, unique to Himself, but which we are to behold. And I believe some of those glories are very richly unfolded in the book of the Revelation; we have to look at the book as the unveiling of Jesus Christ.

R.W. May I ask what you meant when you said you had got a long way to go?

G.R.C. Well, my affection for Christ is so small. I mean, first love is a wonderful thing; it is an all-consuming thing. We see this great affection in the Lord Himself in relation to God: "The zeal of thy house has devoured me", it is said of Him. So that first love is an all-consuming thing; and how much are we consumed, as it were, with our ardent affection for Christ -- which would carry everything before it? He must have complete sway in our heart's affections.

E.J.H. Do you think sometimes we suppose that first love is first in point of time, instead of being quality?

G.R.C. Quite so. It is first in quality. It may exist in the beginning, though not fully developed, with a new convert with whom for the moment Christ is everything. But then that should grow and increase as we know Him better. But the tendency is, I fear, as it was with Ephesus, for it to decline, even in getting occupied with many good works that the Lord could commend.

P.B.D. Is the foundation in this matter contained in the first chapter, "To him who loves us, and has washed us from our sins in his blood"; is that where we all begin?

G.R.C. That is where we all begin, and we should not be afraid to mention that in giving thanks for the cup for instance.

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I.H.R. I was going to ask in connection with that verse, just referred to, as to whether we do well to be constantly in mind and in spirit occupied with Christ and His great love?

G.R.C. Yes, I think so. I think we should not overlook Thomas in John 20. He is said to be one of the twelve -- showing that it is foundational -- and it gives the idea of individual consecration before the Lord. He says, "My Lord and my God". These two thoughts are developed in the book of Revelation side by side. What He is as made Lord in manhood, and what He is as God, are continually presented side by side in the book of the Revelation -- "My Lord and my God".

I.H.R. So you would encourage those of us who are younger not only to be committed to the Lord, but to be constantly engaged in His praise and in His service?

G.R.C. Well, is not that characteristic of a bride in human affairs? If things are right the bride is continually occupied with her husband-to-be. He is always in her thoughts from morning till night, and her activities centre towards the time when she will take up fully her responsibilities with him. And that is what we shall do very soon in the world to come.

R.W. Do you think we might read the whole of the verse just quoted? It says: "To him who loves us and has washed us from our sins in his blood and made us a kingdom, priests to his God and Father; to him be the glory and the might to the ages of ages, Amen". Does that not prove that service is to be continual, and that priesthood is the portion of the saints? Why fall down to the level of men's thinking when the dignity of priesthood has been bestowed

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upon us -- "made us a kingdom, priests to his God"?

G.R.C. And you see, if we have this ardent affection for Christ our thought will move in line with His as to the service of God -- that what is dearest to Him will be dearest to us. So we shall function as a kingdom, priests to His God and Father.

E.S.H. Would this all stem from what the Lord says to the assembly at Philadelphia, "that I have loved thee"?

G.R.C. "That I have loved thee". It flows from His love to us. But do you not think that first love is an all-consuming love, an all-consuming passion, as the early writers spoke of the Lord's love in going to death as 'the passion'?

F.G.P. Do you think that Acts 21:13 shows us a man who is in the joy of first love? "But Paul answering, What do ye, weeping and breaking my heart? for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus".

G.R.C. Well, quite so. Paul was characteristically, as we know, marked by first love.

H.F.R. Why does the Lord bring this in in connection with Ephesus?

G.R.C. Go on, please.

H.F.R. Well, I thought first love was really bridal love; and in the epistle to Ephesus the Apostle opens out the great truth of the assembly and what she is to Christ; and I thought that that is really what is named by the Lord as "first love", which He greatly misses. Is it not striking that in the eternal state in the early verses of chapter 21 of Revelation the writer says, "I saw the Holy City, New Jerusalem, coming down out of the heaven from God, prepared as a bride adorned for her husband"? So that we not only

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look forward to the world to come, and what there will be for His pleasure there, but right on to eternity.

G.R.C. So that it will be first love all through eternity. It will not stop; no break in it. But you would say that we have to watch it, because it is the first thing that declines. "Keep thy heart more than anything that is guarded", it says "For out of it are the issues of life", Proverbs 4:23; and we do need to keep our hearts for Christ. First love to me would be the answer to Paul's prayer in Ephesians 3"That the Christ may dwell in your hearts by faith". Now, if the Christ is dwelling in my heart by faith, there is no room for anything else. Dwelling suggests that He is restful in my heart; He has full command, there is no rival.

F.W.C. Would you think that the two references which John the Baptist makes in the first chapter of John's gospel would support what you are saying? There was a day when Jesus came to him and he says, "Behold the lamb of God, who takes away the sin of the world". But then there is another day and he continues the expression: "Behold the Lamb of God". I was thinking there were those two occupations with Jesus before he speaks in chapter 3 of the bride and the Bridegroom!

G.R.C. Quite so; that is good.

E.J.H. And in Acts 20, Paul, in speaking to the elders of Ephesus, is reminding them of the features that are proper to first love. He warns them of decline and then says, "watch, therefore".

G.R.C. Quite so. That puts a responsibility on us all to watch. First of all to keep on 'sentry duty' as to our own hearts, keeping your heart more than anything that is guarded; and then to watch over one

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another, the flock of God, to shepherd the assembly of God.

J.L.W. Is that why he says to the Corinthians that he would abide at Ephesus, "for a great door is opened to me and an effectual one, and the adversaries many", 1 Corinthians 16:9. Is that a point of attack, do you think?

G.R.C. I am sure it is. The adversaries will be concentrated at this point. If we are content with lower levels we shall not meet the adversary in the same way at all; but if we are on this line we shall get the full force of the enemy's attack, to divert us from it.

A.J.G-l. Is the guarding from the adversary seen in verse 20, and also the response? You have referred to the personal way in which the Lord speaks as "I Jesus"; in verse 20 He says, "Yea, I come quickly". And then, "Amen, come Lord Jesus". Is that the great safeguard against the adversary?

G.R.C. Well, I think that verse is most important because it is an individual speaking, and that is what we ought to get down to. If there is to be some corporate expression of the bride we must come into it individually, and John is the sample man -- he is going to tarry until the Lord comes. And that sample man says, "Yea, come Lord Jesus", he is the kind of man who, the Lord says, will tarry till He comes. Are we all going to be in that?

I.H.R. The first commendation of the woman of worth -- Proverbs 31 -- is that she doeth Him good and not evil all the days of her life. Is that what you have in mind?

G.R.C. Quite so; that is how it works out. In wifely features, first love should touch the affections;

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there will be wifely care for His interests at the present time -- with so much that she alone can do.

H.S.E. There is no restriction on that promise, even in the address to Thyatira, the morning star is promised to the overcomer.

G.R.C. Yes, very good.

H.S.E. I was just going to ask whether it is because of the prime importance of the individual that it is the overcomer whom the Lord looks for, "to him that overcomes"?

G.R.C. I think John himself is the typical overcomer. In the gospel he knows where to go. We know an old hymn which says, "Jesu, Lover of my soul, Let me to Thy bosom fly". I wish there was more of it! You see, John knew where to go in the time of crisis; he was in the bosom of Jesus. First love would ever take us there -- to the bosom of our Beloved. John was leaning on His breast at supper. The man who is like that can be a true bondman, as he was in the Revelation. We are to be wholly at the disposal of our Beloved; we are not our own, we have been bought with a price. So John is the bondman in Revelation; but he is a very much loved bondman, because in the final scene, in chapter 21 -- the eternal scene -- the One who is on the throne says, "Behold I make all things new". In His great majesty, the Lord Jesus as the King of kings, is sitting on the throne; it says, "And He said to me". Now, you think of the King of kings, in the greatness of majesty and supremacy, proclaiming the eternal state! He turns to His bondman, who is close by: "And he says to me, write, for these words are true and faithful". And then there is another aside, "And he said to me, it is done, I am the Alpha and the Omega".

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Well, is that not a wonderful thing in a scene of unspeakable majesty? To think of the King turning aside to His bondman who is there by His side, and saying to John, as it were, 'Here is something'. It was a word for him, because, after all, the bondman had the right affections -- bridal affections were worked out in that man; but he was in the place of bondman in the scene of majesty. But the King of kings turns to him, "And he said to me, I am the Alpha and the Omega, the beginning and the end".

D.MacI. Is it noticeable that it is the Lord who says, "I have against thee, that thou hast left thy first love"? I was thinking of all that the Lord is, and the judicial character that He has taken up in the midst of the assemblies. It is that One, who is discerning and feeling things deeply, Who speaks of having something against Ephesus -- a solemn matter!

G.R.C. No one could have detected that but Himself. It was a model assembly in an outward way, as He indicates; "but I have against thee", He says; it is the feelings of the Bridegroom.

R.W. According to the word, there is an easy way back for Ephesus, is there not? It says "Remember therefore ... and repent". It is a simple thing to do, is it not? There is no reason why we should not all be walking in the current of what the Spirit is ministering today.

G.R.C. "Remember therefore whence thou art fallen". You see, she had fallen over a precipice really. It was an enormous drop; whatever outward appearance might be; but yet, as you say, the way is open for recovery. I would like to be in that.

R.W. It is an easy way, because it refers to first works. They must have known and had those works

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previously while they were marked by first love.

G.R.C. First works spring from first love. There may be outwardly just the same works going on, but they lose their value to the Lord if first love is not behind them.

P.H. Is it important to see that after all that Paul had to go through with the Corinthians in the first epistle, he closes it with, "If anyone love not the Lord Jesus Christ, let him be Anathema Maranatha"?

G.R.C. Yes. Paul was a jealous man, you know, was he not? It is the language of jealousy. "I am jealous over you", he says, "with a jealousy which is of God". He espoused them as a chaste virgin to Christ. That is the language of true jealousy. "If anyone love not the Lord Jesus Christ". Paul is outraged at the thought of it. How could you help loving Him, if you read the book of the Revelation, and see the unveiling of His glories?

P.H. It is remarkable that the very last exhortation to them is that they should love Him so. The very last thing, as though it was the top note in his heart for Christ!

G.R.C. Yes, quite so.

Ques. Is what you are saying illustrated in Luke 7? It is said of the woman there that she loved much. And in the beginning of Luke 8, you get certain women, out of whom He cast demons, and so on. It is said of them that they ministered unto Him of their substance. Is that the way it works out?

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

P.B.D. And then later on in the chapter we get the thought of bearing fruits to perfection, do we not?

G.R.C. Very good, that would be on the line of first works.

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Rem. John is always presented as that disciple to whom Jesus is attached. Was the sense of that in his heart worked out in first love to the Lord?

G.R.C. That is it. It must begin there.

E.J.H. And the first reference to the disciple whom Jesus loved, that you have referred to, is linked with the last reference to him where he is following the Lord for himself. And at that point it is said that he was the disciple who leaned on the bosom of Jesus. So that the first reference and the last are linked together in personal attachment and personal following whatever anybody else does.

C.R.B. I was just going to ask how far does the use of the word "bride" in our first scripture imply, or establish, that something of a corporate character will in the Spirit's power and grace be here when the Lord comes?

G.R.C. I would have thought that it does establish it, because we cannot think of the Spirit's service in any way breaking down. The Spirit and the bride say "Come". It is not the Spirit in the bride, it is the Spirit in company with the bride -- "The Spirit and the bride say, Come".

C.R.B. I asked the question because some, perhaps all of us, get discouraged and we might be tempted to think that in the present time we cannot get beyond what is individual. But does not this use of the word "bride" stimulate our hearts and establish that the Spirit in His divine power will secure something of this character?

G.R.C. I think so; and I think that is what He has done all down the ages; but we look for it distinctly at the end.

E.J.H. We may not know all of those persons; we

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may never hear of them; and perhaps those who are nearest to them may not know them or even hear of them; but I am sure we should be comforted, as you have said Mr. C., that the Spirit's service cannot break down. Elijah thought he was the only one, but God knew there were seven thousands. Elijah did not know one of them apparently.

R.W. But there is this corporate expression at the present time, is there not?

G.R.C. Yes, but in so far as it is occurring at the present time, it would not appear in history books. You see, all we have to go on in church history is in history books; and some recorded by perhaps shocking men, but the most vital things have never been recorded in history.

H.F.R. So it is what is inward, not what can be seen publicly. I should like some further help as to what is corporate, because there are thousands, perhaps millions, that love the Lord very earnestly, and we are thankful for them and would do everything we could to encourage them; but I think first love is something that is corporate and that is what the Lord is missing.

G.R.C. Of course the great attack of the enemy is against that; he concentrates his attack on it.

H.F.R. There are some who have 'come out' to the Lord in recent times and they are concentrating on the individual love for Christ, which is very precious indeed and I would not say a word against it; but I believe they are missing the whole point of what the Lord is seeking to establish.

G.R.C. So that the truth of the one body, though we cannot go on at the moment to enlarge on it, is fundamental; and the enemy's attack is on that very

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thing. We should therefore be governed by the truth of the one body which negates sectarianism on the one hand and independency on the other.

Rem. You can see the Spirit's activity on that line in Revelation 5 where John was caught up to heaven. He hears the thousands of thousands of angels saying praises to the Lamb. John gets the conscious sense of the victory the Lord had secured -- which was due to Him in bridal affection.

G.R.C. I think that is one of the chapters which would stimulate first love. In chapter 5 you get the Lord's manhood and His deity asserted: "Behold the lion which is of the tribe of Judah, the root of David". There you have manhood as being of the tribe of Judah; but the root of David speaks of Deity. He is seen "A Lamb standing as slain", and He is surrounded by thousands upon thousands of those who are praising Him. You will find those touches throughout the book of Revelation. Chapter one begins with His manhood, "Jesus Christ, the faithful witness, the firstborn from the dead, and the Prince of the kings of the earth", and so on. Then the praise "to Him who loves us". But then it goes on almost immediately after saying "every eye shall see him ... I am the Alpha and the Omega, saith the Lord God". J.N.D. says that in his opinion, if we distinguish Persons, that is the Lord Jesus speaking because it says, "I am the Alpha and the Omega"; the one in whom God has come into expression, but it is an assertion of deity. And then further on in the chapter, "I am the first and the last"; that is a title of deity, "and the living one, and I became dead". Yet He is appearing to John as the Son of Man. But in His own statement He says, "I am the first

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and the last, and the living one" -- He became dead, it was his own act in manhood. And He is living to the ages of ages. So you can trace it through the book; the marvellous display of the glories of Christ, which are calculated to ravish our hearts and to produce this corporate bridal response.

Rem. That seems to be valued by the Lord, because when Israel goes out to Him in the wilderness He says: "I remember for thee the love of thine espousal". And they went out to Him in a body.

G.R.C. That is right, "The love of thine espousal".

Rem. It was not the individual love of various ones in that company, it was the whole company thus addressed.

G.R.C. Yes, we have got in mind the corporate response, the bridal response.

E.J.H. And have we to face that the suggestion that there is no, and can be no, corporate expression in a broken day, is being used as an excuse for independency? Have we not to see that very clearly and reject it?

G.R.C. But it has been a broken day since before Paul was martyred; and 2 Timothy 2 applied when Paul was here, it is not a Brethren's prerogative. 2 Timothy 2 was in full application before Paul left the scene. And as the Spirit of God has worked from time to time, the call has come right through the ages. History gives us a little idea of it -- the Waldenses and the Hugeonots. And so it has come down the centuries. Time and again the Spirit of God has worked and called people out from the camp. And those movements have begun with revived affections for Christ; and I would not like to say there has been nothing corporate for Him all down the ages. In my

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opinion what is corporate for Christ would never come into a history book. The Spirit of God has been here all the time; and I think, as I said, there has been in some obscure way, a response to Christ right through. But although we would be wrong in looking for anything great publicly at the end, yet we would covet something distinctive for Christ's heart.

Ques. When it says in 2 Timothy 2, "with those who call on the Lord out of a pure heart", would that be a bridal matter?

G.R.C. That is what it is. A pure heart involves that.

M.L.J.M. When John begins in the Revelation, he speaks of himself as "John your brother, and fellow partaker". There is no idea of individualism, is there. Has he not got the whole scope of Divine thoughts in mind?

G.R.C. He had; he did not isolate himself. In his consciousness as in the Spirit he was part of what was corporate.

Ques. Is it interesting that we get what is collective in regard of first love in John 20? I was thinking of the upper room -- the very fact of the disciples coming together and rejoicing when they saw the Lord.

G.R.C. Yes. And I think the fact that He shows them His hands and His side, indicates this, and He was seeking this kind of response.

P.B.D. Were you thinking the 'side' would refer back to Genesis -- the bones and the rib and so on?

G.R.C. Yes, quite.

P.H. Is it not easier to merely acquiesce in this precious truth than to be in it practically? One would credit the saints with every sincere desire to be here

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for Christ, but are we not in danger today, because of our fear of appearing to claim anything of an assembly character or status, to become despondent and say 'this truth is precious indeed but we are very far from it'! Such an attitude of mind would discourage the hearts of the brethren from seeking to provide the right conditions of love and unity where the corporate response to Christ is made possible.

G.R.C. Yes, and that would bring us to our second scripture -- the proof of first love. There is only one proof of love, and that is obedience to His commandments.

H.S.E. I would like to ask whether we have to notice the word "together" in Matthew 18:20. It would suffice grammatically to say, "where two or three are gathered", but the addition of the word "together" surely implies what is corporate!

G.R.C. Yes, quite so: and gathered to His name. You see, God placed His name in the Old Testament in His house at Jerusalem: so in gathering to the Lord's name, we are not really doing so, whatever we claim, unless we are gathering together as observing the law of the house -- which the Lord made when he said "if ye love me keep my commandments".

Ques. Is there not a direct link in our day with this thought of proof of love in 2 Timothy 2? Does it not seem necessary that if we would need to prove our love, the only way to prove it is to come out of the camp?

G.R.C. Quite so. And in a broken day, which began before Paul left the scene, that is the commandment that must initially guard us, that those who name the name of the Lord withdraw from iniquity. And then it is equally part of the commandment that we

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should flee youthful lusts, which are apt to take us, even if we have withdrawn from iniquity, and mar first love. We should flee youthful lusts and follow righteousness, faith, love, peace with those who call on the name of the Lord out of a pure heart. That is the commandment.

E.J.H. I think you have said elsewhere that a great many do not understand that the word 'iniquity' means that which is not right. Some hesitate to use the word and say that we cannot call certain persons iniquitous, or what they are connected with as iniquity, because it is a terrible word. But does it not mean, as you have pointed out before, that which is not right? Therefore we follow that which is right.

E.S.H. Unrighteousness is the same idea, is it not?

G.R.C. Well, it is departing from unrighteousness which is lawlessness -- which is not observing the law of God. But before we leave the first scripture, we might for a few moments just speak of the language of first love in relation to evangelisation. Many put evangelisation in contradistinction to first love, and say you cannot have evangelisation and first love at the same time. "The Spirit and the bride say, Come. And let him that hears say, Come", Revelation 22:17. You see, we are talking to people about it. You hold fast the confession of the hope unwavering; not merely a confession of faith, but hope which is living in your heart -- the bright and morning Star. So you talk to people about your Beloved, and that He is about to come. "Let him that hears say, Come. And let him that is athirst come; he that will, let him take the water of life freely". Where is he going to get it?

R.W. Is this the heart expanding itself?

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G.R.C. Yes; but where is he going to get the living water from? He should be getting it from you and from me. It is no good saying "let him that will take the water of life freely" if it is not in supply. Where are we going to get the supply? The Lord tells us in John 7:38, "He that believes on me, as the scripture has said, out of his belly shall flow rivers of living water". Enough to water the whole earth -- rivers of living water out of one man!

Now, if we are recovered to first love we shall be in the good of John 7 individually. We shall be continually coming to the Lord, the glorified Man, and drinking. Humanly speaking, we need to drink water several times a day; and so we need to come to the glorified One -- as He says in that scripture, "Let him come to me and drink". If we are continually coming to our Beloved and getting fresh touches of Him, there will be living water flowing out from our inward parts. And if you have a brother in Chelmsford who has living water flowing out, there is enough for the whole of Chelmsford; and if you have twenty saints with this water flowing, then truly there is abundance of living water in the city.

E.J.H. An evangelist is mentioned in Ephesians 4, is he not?

G.R.C. Yes. You see, we have got the idea that evangelism is at six-thirty on Sunday evening, or at a special campaign, and a special brother with announcement about his coming to preach. But evangelisation is a twenty-four hour matter. It is a question of rivers flowing all the time -- if we are in the good of first love for Christ. If we are on the tip-toe of expectancy, as our Beloved is about to appear, we should be talking about Him -- out of the

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abundance of the heart the mouth speaks. Everybody whom the brethren meet in the place would know about the Beloved and that He is about to come. They would realise that there were rivers of living water for them flowing out from all the brethren, brothers and sisters alike. That is a real evangelisation campaign.

P.B.D. Is the bride in chapter 5 of the Song of Songs an illustration of it? It says that the watchmen found her, did they not, and they said, "What is thy beloved more than another beloved?" and does she not delight to tell them about him?

G.R.C. Yes, quite so; and so did those refugees scattered by Saul of Tarsus.

J.L.W. And so it says of them that they went announcing the glad tidings of the Lord Jesus.

G.R.C. What, those refugees? one might exclaim.

J.L.W. Because of the personal touch they had with Him.

G.R.C. So, if God wants an evangelical campaign He can initiate it even through persecution and scattering abroad, but provided there are rivers of living water flowing out from each one of us.

Ques. Did they not flow out in the desert too, when Philip went out to one man?

G.R.C. Yes, quite so; through Philip there were rivers of living water in the desert.

R.W. Is the testimonial setting seen in the man with an earthen pitcher of water? They were to follow him; and do you think that it is not what we say but what we are?

G.R.C. Yes, I am sure.

C.R.B. Is there a distinction between the water of life and the Tree of Life? Do we understand that

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the living waters flow out of the city and affect a wide area, but access to the Tree of Life, of which we read in our last scripture, is a more limited matter?

G.R.C. Very much so. "Blessed are they that wash their robes, that they may have right to the tree of life". It is not "let him that will", but it is the reward of first love. I do not know that many of us have even experienced much of the Tree of Life. It seems to me the most delightful of food. There are many other foods, but the Tree of Life is in the paradise of God; and it was lost to man originally because Eve was not preserved in right relation to Adam. Eve left her first love, in principle, listening to a foreign voice and not abiding in her head, her husband. Therefore it is only those who are recovered to first love for Christ, and are really abiding in Him -- in the love of their Beloved -- who ever get into the paradise of God properly.

Rem. Those persons, would you say, would be with God in their spirit. Is not that how John started by being in the Spirit on Lord's Day? Is that how we get what God has for us?

G.R.C. Yes; the Spirit is here to bring all that to pass in us.

Ques. Is there a connection between your first scripture and the second? It is a remarkable word, it says: "He that will, let him take the water of life freely". Does that suggest one whose will has been brought into line with God in what He is doing? The human will is out of this.

G.R.C. Yes. You see, it says prior to that, "Let him that is athirst come". The fruit of the Spirit's working in the soul is to produce this thirst -- for you never know who is thirsty underneath -- but it comes

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to light as the rivers of living water are flowing out.

E.J.H. Would that not be true of Philip -- perhaps the only one called an evangelist -- who could sit alongside of one to whom he was directed in the desert, and the rivers just flowed out of him? You might have thought the Eunuch would be the last person, in such a high position, for whom this water could become available in such abundance!

R.W. And would the waters in this sense flow out of the glad tidings of Jesus which Philip preached to him?

G.R.C. Quite so. "I Jesus"; Philip's heart was full of Jesus.

A.L.O. Does that not link up with verse one of chapter 22: "a river of water of life, bright as crystal, going out of the throne of God and the Lamb"?

G.R.C. That is how it will go forth in the millennium, it will be going forth in the full stream. I suppose if we are coming to Jesus glorified continually and living as leaning on Him, according to John 7, the flow is established in our hearts. I do not think we could be channels of living water unless the Lord Jesus is enthroned in our hearts.

E.J.H. Is that on the line of "out of the abundance of the heart the mouth speaks"?

G.R.C. Yes.

C.R.B. As regards the second scripture, I wonder whether some of us confuse the Lord's commandments with the bondage of which we read in Galatians; the two are often spoken of as though in some way they clash. Could you say a word about that?

G.R.C. That is the way the enemy is seeking to turn the saints aside. Now, having experienced the

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commandments of men, which the Lord says are grievous and hard to bear, the tendency is to throw over the commandments of God. But the only proof of first love is to keep His commandments. It is all right to talk about love for Christ; but He could not be clearer than in John 14, where He says: "If ye love me keep my commandments", and "He that has my commandments and keeps them, he it is that loves me". Also in verse 23, "If anyone love me, he will keep my word". It is not what people profess to be -- lovers of Christ -- but what they are doing practically.

F.G.P. So He goes on to say, "And I will beg the Father, and he will give you another Comforter". Do you think that the Comforter delights to come where Jesus is loved?

G.R.C. He is free there, you see. He is grieved when Christ has not His place.

P.B.D. And does He not come in in support of those who keep His commandments?

E.J.H. Why do you think that the commandments are not detailed by the Lord when He uses those words?

G.R.C. Well, He says enough about them. The laying down of His life in His case was a commandment received of His Father; the upholding of God's glory and all that is due to Him in holiness and righteousness was the commandment under which He was to go into death -- and then He says, "I know that His commandment is life eternal". That is, the Father's command is life eternal for men, and it involved the death of Jesus, the giving up of His life; and unless we are subject to God's law we can never enjoy life eternal. We may have it as a gift. The

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commandments of God are not arbitrary or grievous, as it says in 1 John 5:3, "For this is the love of God, that we keep his commandments; and his commandments are not grievous". They are the necessities of the Divine nature; and the divine nature in us would immediately assent to and delight in them.

And even with a man not yet delivered, as in Romans 7, he could say: "I delight in the law of God after the inward man". Though still undelivered, his heart was delighting in it -- it was not grievous to him. He would say, as it were, 'never mind what others are doing' "I myself with the mind serve God's law" -- it was so delightful to him. He makes this resolve before he knew of others to walk with in fellowship. He receives the Spirit in chapter 8 to carry out that resolve. But that is the first thing, to be right with God; then we can look around to see who else is treading this path -- with whom we can be in fellowship.

Rem. A brother once helpfully remarked: 'authority is made attractive in Christ'.

G.R.C. Yes. Another thing I am delighting in at the moment is what Paul says: "Do we then make void law by faith? Far be the thought: no, but we establish law", Romans 3:31. That is, putting man under law never establishes law, it only brings out the wickedness of sin. But by bringing in the reign of grace, based on righteousness, God establishes law in the heart of the believer now. He loves the law of God; he loves righteousness and hates lawlessness, in his measure, like Jesus. So God established law to the ages of ages. There will be new heavens and new earth wherein dwells righteousness; that is, the law of God prevails absolutely in the new heavens

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and the new earth. There is no idea of deviation.

H.S.E. Do we need to distinguish between law and the law of God?

G.R.C. We are not under the principle of law, but under grace by which, as based upon righteousness, God has established His law in our hearts. The law as such, though holy in itself, has not achieved God's end, for it only brought out the sinfulness and helplessness of the flesh. But God's end in view is to bring the believer in Jesus under His sway and control; how good therefore is the Law of God!

H.S.E. I thought so; so as a governing principle it is not a legal enactment.

G.R.C. No, it is not. The law of God is love, for it says, "love therefore is the whole law", Romans 13:10. The detailed commandments are the necessities of life, because if they are not carried out, love will disappear. What is contrary to God's commandments is incompatible with love.

R.W. And does Paul show us how we can fill it out -- introducing the compassions of God in relation to your body?

G.R.C. Quite so.

P.H. Then "the law of the Spirit of life in Christ Jesus has set me free".

G.R.C. Well, that is another law. The Christian is a man who understands law; He understands the law of Moses and knows that it cannot help him; but he delights in the law of God, which includes the law of Moses in a spiritual sense. He delights in the law of God; but he also finds another law in his members, the law of sin which brings him into captivity. He therefore understands that law and does not allow his members to run away with him. Then as being

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subject to the Spirit, he learns the way of deliverance from the law of sin in his members -- and he thus finds that the law of the Spirit of life in Christ Jesus has set him free. And so not finding our life in fleshly and natural things down here, the law of the Spirit to us is life in Christ Jesus.

H.P. I was thinking of the reference to Romans 12, made earlier on in regard of the 'corporate' idea. If we practice, as individuals, Romans 13 and 14 I think chapter 15 would show us that we can help each other as to what is 'corporate' in our relations together. Bearing infirmities and weaknesses -- and then it goes on to say: "Now the God of endurance and of encouragement give you to be like-minded one toward another, according to Christ Jesus; that ye with one accord, with one mouth, glorify the God and Father of our Lord Jesus Christ", Romans 15:5, 6. I believe if we were to know more of individual bondmanship, the question of what is corporate would come out very easily.

G.R.C. So that in Romans 12, presenting our bodies leads on with a view to entering in to what we are as one body in Christ. I present my body an intelligent sacrifice to God, and the first responsibility is as put forward in Romans 12 that we being many are one body in Christ, and each one members one of another. And, as you say, in practice that works out in chapter 14.

H.P. But it was seen, was it not, in the Hebrew bondman. Our first responsibility is to God, then to the wife and then to the children.

G.R.C. Very good.

R.W. That takes you into the twelfth chapter of 1 Corinthians, does it not?

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G.R.C. Yes; you see that the first thing you learn in Romans 12 is the corporate idea -- "we being many are one body in Christ, and each one members one of the other". It is a question of getting on one with the other. And then in 1 Corinthians 12 it is a question of learning the value of the Spirit bodywise; but let us get on individually one with another first; and in so doing we also learn, in 1 Corinthians 12 that through the members of the body the Spirit manifests Himself.

E.J.H. Do you think then, in that way, that we can encourage one another here today in regard of what has been said of the corporate position, that certain things are working out on these lines amongst us, as those who have 'come out' to the Lord, and that as seeking to maintain what is right in God's sight, we must not give up anything?

G.R.C. No, we must not give it up.

Rem. In chapter one of Song of Songs it says: "Draw me, we will run after thee -- the King has brought me into his chambers -- we will be glad and rejoice in thee. We will remember thy love more than wine. They love thee uprightly".

G.R.C. That is good; they love thee uprightly; it involved what we are saying, that if we really love the Lord there will be uprightness. And so, first of all, keeping the Lord's commandments is the proof of love; secondly it is the proof that we know Him, according to 1 John 2"hereby we know that we love him, if we keep his commandments. He that says I know him and does not keep his commandments, is a liar". It is very strong language.

E.S.H. What is 'keeping'? because the Lord says, "he that has my commandments and keeps them".

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G.R.C. Carrying out, I think. The third thing, keeping his commandments is the proof that we love God's children. "Hereby we know that we love the children of God, if we love God and keep his commandments". It shows that keeping commandments is the only proof that we know the Lord, the only proof that we love the Lord, and the only proof that we love the children of God.

E.J.H. And we get His mind, as John says, by keeping His commandments and practising the things that are pleasing in His sight. Is that not just like Jesus?

G.R.C. Yes.

F.G.P. And is there not a possibility of a Divine manifestation?

G.R.C. That is just what it is. You get Divine manifestations on these lines.

F.G.P. Is it not something to be coveted above everything, that the Father and the Son will come and take up Their abode with us?

G.R.C. It is; and what would a meeting like this be if the Lord did not manifest Himself in some way, in a secret way to each heart present?

Rem. You would say there is no difference between instruction and commandment, would you? Paul says in 2 Thessalonians: "that ye stand firm in the instructions".

G.R.C. I believe every epistle contains commandments of the Lord in the way of exhortation. They are all put forward on new covenant lines, on the line of appeal and exhortation and not as a demand; but we all ought to know 1 Corinthians by heart as to the main point in each chapter, where there is something important for us. The Apostle says the commandments of the Lord in the epistle are to

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govern our relations with one another as in one body.

Rem. Paul says as to the Scriptures: "for instruction in righteousness", 2 Timothy 3:16.

G.R.C. Yes, quite so.

H.F.R. Can you tell us something about this special privilege of eating of the Tree of Life which is in the paradise of God?

G.R.C. It strikes me as being the reward of first love, and that is why perhaps we have not known much about the Tree of Life practically; I would like to know something about it. It is marvellous food -- in the paradise of God -- where love is restful and we are in the realm of love's complacency. The Spirit sustains us there and will do so all through eternity in conditions entirely complacent. Although there will be no attack there from an enemy -- there cannot be; although there will be perfect complacency, yet there will be perfect freshness. In a time of peace down here, we are apt to get stale in our affections and stale in every way, and in a time of warfare we get on the qui vive again. But how marvellous that food must be in the paradise of God, with all the springs of perennial freshness! The inhabitants of the city enjoying it throughout endless ages of peace and complacency.

P.H. "Blessed, (that is, 'happy') are they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city", Revelation 22:14. Is the fact of the gates being there to be an exercise for us now as to our present enjoyment of the Tree of Life as in the city? It is not a free-lance matter, is it?

G.R.C. No, quite so. But it is one of the greatest privileges, to have access to the Tree of Life -- and it

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is open to us all -- and it is the real reward to first love, that we come into a realm of Divine complacency where we taste the perennial food of the Tree of Life. I cannot say much about it in the way of experience, but I do think that we should have it deeply in our thoughts and hearts.

Ques. How would you define the thought of the Tree of Life -- I was thinking of Genesis 3, where it was guarded so carefully.

G.R.C. The Bible begins and ends with the Tree of Life, and it is that which sustains life in a scene where all conflict is over, and love is restful and complacent but ever fresh -- it is maintained in perennial freshness.

A.L.O. We know something about tasting it, anyway, in Mr. Darby's hymn, Hymn 50 -- may we sing it now?

"Lord, in Thee we taste the sweetness
Of the Tree of Life above;
Taste its own eternal meetness
For the heavenly land we love.

In eternal counsels purposed,
Food of heav'nly life to be;
Fresh and ever new are yielded
Fruits of life on that blest Tree.

Varied fruits of richest flavour
Offers still the Tree divine;
One itself, the same for ever,
Every precious fruit is Thine;

Fruits that now our souls have tasted
By the Spirit from above,
While through desert lands we've hasted;
Fruits of perfect, endless love".

Chelmsford -- October 30, 1962, G. R. Cowell, Reading, Haddad Green Books, Following Jesus in the Way, 9: 16 - 44