Numbers 15:1 - 22; Deuteronomy 26:1 - 11

In reading these scriptures I am thinking of a passage in the New Testament which enjoins us to "go on unto perfection". The passage is preceded by a reference to the "senses"; these being exercised mark manhood, or "full age", so that there is discernment of good and evil. Thus the groundwork is stated there for definite progress so that we may go on. That is what I had in view, that there should be, as the outcome of our meetings, a moving on. As the passage reads, "Let us go on to what belongs to full growth", Hebrews 6:1.

I have selected Numbers to develop this subject as being the account of the experience of Israel in the wilderness. The wilderness being viewed as a scene contrary to us, brings out the worst features unless we are on our guard in self-judgment, and if we are on our guard, kept by the power of God through faith, the wilderness brings out our best features. As Scripture says: "To humble thee, and to prove thee, to know what was in thy heart, whether thou wouldest keep his commandments, or not;" Deuteronomy 8:2. God selects the testing circumstances Himself, but notifies us that He knows perfectly what they are. He has selected the circumstances because they are difficult. The book opens, "And the Lord spake unto Moses in the wilderness". He spake out of the tabernacle, but in the wilderness; meaning that He is taking account of us in those circumstances; that He has not placed us in them without the means of going through them; that indeed He has come into them Himself. He "walked in a tent" with them; 2 Samuel 7:6. That is the book of Numbers. Every young brother should read the book of Numbers especially noting the opening

remarks of Jehovah. In the first ten wonderful chapters we have the unfolding of the provision for the wilderness according to the statement that had become proverbial in Israel, "On the mount of Jehovah will be provided". As we are in the wilderness we find this mount there. If you read Deuteronomy 33, you will find that He shines forth on His people out of the setting of mountains; Sinai, Seir, and Paran. In view of the adverse nature of the wilderness God connects with it these symbols of spiritual strength, and He shines forth upon His people according to this provision. In keeping with all this Aaron was to bless the children of Israel saying unto them, "The Lord bless thee and keep thee; the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace", Numbers 6. So you can see how God has at the very opening of these adverse circumstances made abundant provision for us as in them.

In those chapters it is a question of what God is to us in Christ as set up in testimony in this world. But we have to face in chapters 11 to 15, the sad disclosure of the flesh in the people. As I said, the circumstances bring out the worst features unless the heart is kept with all diligence, and we have noted, thirteen vicious things in Mark 7, that proceed out of the heart of man. In Numbers 10, immediately they began to move, the ark of the Lord went before to seek out a resting place for them, a touching thought. Christ in His humiliation taking the pioneer position, meeting every possible condition to seek out a resting place for them. And when the ark set forward Moses said, "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel". How interesting to see the scattering of the enemy and the return of

the victorious ark to the many thousands of Israel! What blessed scenes are connected in all these operations, the glory of God and the power of God entering into them!

In chapter 11 you find the murmuring of the people in spite of all that. We may think little of murmuring; it is the first evil feature here. The flesh is beginning to show itself and I speak of it so that we might learn to judge the spirit of murmuring. It may be assumed that this refers to an unregenerate people who wanted to go back to Egypt, but the solemn thing is that the next one to fail is Moses; so that it is not simply the rank and file who give way, but the most distinguished. We do not indeed find evidence of gross features of the flesh in Moses, he was a man who knew how to keep himself, a model man in the main indeed, but the wilderness brought out something that was distasteful. What a voice to some of us who are more prominent! The wilderness will bring out something of the flesh unless there is vigilance to keep our hearts with all diligence. Moses complains to the Lord as if the Lord had put too much upon him. After all that provision displayed in the mount, he complains of God putting too much on him. Does any one of us complain of our labour, assuming that God has not measured what He put upon us? He is "the God of measure" and so does not lay on us what we cannot bear. Moses says, "Wherefore hast thou afflicted me ... that thou shouldest say unto me, Carry them in thy bosom". God never said that. How unreasonable the flesh becomes as allowed to show itself! Then he says, "Whence should I have flesh to give all this people?" and as Jehovah proposes to give them flesh in abundance, he replies, "The people among whom I am, are six hundred thousand footmen ... shall the flocks and the herds be slain for them ... or shall all the fish of the sea be gathered together for them,

to suffice them?" Think of that coming from Moses! Who is immune therefore from fleshly eruptions? Thus the need for us all to keep our hearts with all diligence. Moses was challenging God as to His power and resources. Not only was unbelief implied in his remarks, but open denial of God's ability to fulfil His proposal.

Next you have Aaron and Miriam, great servants; they too failed, failed worse than Moses. Miriam and Aaron envied Moses. Who can stand before envy? And the most distinguished servants are capable of it. Unless we maintain self-judgment the flesh in us is sure to show itself if another servant excels us. Are these not searching things? The most distinguished are thus exposed in wilderness circumstances. Look at the man they are envying! He is a very different man in chapter 12 from what he was in chapter 11. "The man Moses was very meek, above all the men which were upon the face of the earth". That he should be envied, made the matter more serious.

Another feature appears in the spies; twelve men were selected, one from each tribe to go up into Canaan and search it out; a very honoured mission. What will they do? Surely as going into Canaan all the flesh will be withered up by the beauty, bounty and attractiveness of that land. Returning, they all bear testimony to the fruitfulness and general goodness of the land; later ten of them belied the fact. Caleb and Joshua alone stood true. Against the testimony of these ten liars the two faithful witnesses stood. You see in this another feature of the flesh brought out by the wilderness as a result. God decrees that not one of these six hundred thousand footmen, save Caleb and Joshua, should enter the land of promise. Another generation should go in.

It is easier to unfold the evil than the good, but

by the Lord's help I will now show the latter to you. Chapter 15 is this though not much understood. It begins thus, "When ye be come into the land". It is not "if". You might expect that from the previous chapters, but there is no "if" in the counsels of God. They must go through. So that in Ephesians 1 you get "the good pleasure of his will", you get "the mystery of his will", and "the counsel of his will". You see the will of God enters into all these things, and the love and power of God are behind that. Thus we have here, "When ye be come into the land of your habitations, which I give unto you". First, there is the certainty of the people going in. Who the individuals are is not the point. Those in the counsels of God are going in, and as there they will serve or worship Him. Everything is in your favour now, as in a land flowing with milk and honey, watered by the rain of heaven, possessing waterbrooks, etc. The God of it is in your heart and you will bring Him an offering, but in this you are to show that you are regular in your growth. One's offering represents his thought of God. God loves that thought, however small. I would say to young people, the smallest thought of God is delightful to Him, you come before Him with it in perfect liberty. But your meat offering, oil and drink offering must correspond; you thus do not appear to be a "young man" or a "father" when you are only a little one; 1 John 2. Some young brothers, having keen minds, take in all they hear, and speak like an old brother; but the meat and drink offerings are lacking. The kind of man you are, in everyday life is implied in these; and you cannot leave that out when appearing before God. If these things, the meat offering, oil and wine, do not accompany, in the prescribed proportions the creature presented, it will be manifest that the offerer has not developed regularly; his intelligence is out of proportion with

his general practical state of soul. He speaks well, but what about his every-day life? The meat offering mingled with oil denotes that it is in keeping with his intelligence. And then the drink offering indicates the joy he affords to God, and correspondingly among the brethren. Our ability to speak or take part in the assembly may be out of keeping with our spirit and everyday life, and so the meat offering and drink offering are to be in keeping with the animal presented, as I said. The animal himself represents our conception of Christ, but the meat and drink offerings must correspond. I urge this upon all as most important, as showing how we are to be before God in the assembly. God looks upon your offering but looks also to see that everything else about you is in keeping with it.

There is an ascending scale in the passage. Thus in verse 6 a ram is mentioned. That would mean a person fully matured and possessing energy. The ram is a fully developed creature. If there be energy of mind, of soul, of voice, there must be the incense in keeping with the perfect humanity of Christ. You have one-third with the ram instead of one-fourth as with the offering mentioned previously. Then you come to the bullock, which suggests a very large conception of Christ. It is what the apostle had in mind in his prayer of Ephesians 3, that ye may "know the love of Christ which passeth knowledge". We are to go on to this. But the meat and drink offerings must be in accordance. These things are practical if we are to have a right conception. We must not be out of proportion; we must grow uniformly. God looks for perfection. Then there is the heave offering in verse 19, "Ye shall offer up a cake of the first of your dough". In a cake you come to a whole thought. The whole thought of God is presented in Christ, who is the Word; what is in His mind. Now God looks for a corresponding effect in us, what

He will have in His land. He brings us into it in this passage. First it is our entering, "When ye be come into the land". Then there is the thought of God bringing me in. God loves my coming in because I value it, but if He brings me in, that is His power, His love. In Ephesians the thought is that He brings us in. His primary thought was that He should bring them in and plant them in the mountain of His inheritance; Exodus 15:17.

I commend the thought that He should bring you in, a whole person. Now it is not three-tenths of flour, but dough. The wheat is not only ground, it is kneaded, referring to the exercise of soul I have gone through in relation to the whole thought of God. I have developed the exercise in the light of the full thought of God in Christ. Philippians answers to this. How much do we know of Philippians? The epistle shows how we may be practically conformed to what God presents in Christ; this implies energy. Paul laboured to be in every way like Christ, to be found in Him and have Him for gain. At Pentecost two loaves were to be brought out of the houses of the people and presented to God. What we are to be for God is worked out in Paul's experience, seen in Philippians. The apostle was wholly given up to one thought, answering to the cake here. God's thought for every believer is in Christ, and this is seen in Philippians in a man of like passions as ourselves. The cake offered was to be of the first fruits. Many yield themselves partly to God, but He wants us wholly, so that in each He should have a whole idea corresponding with Christ, and this is what the cake typifies here.

I now turn to Deuteronomy 26, wishing particularly to speak of the basket of first-fruits. Deuteronomy is specially preparation for the land. The chapter contemplates Israel in the inheritance, possessing it and dwelling therein; and thus to

present of all the first fruits unto Jehovah, not simply one part. "When thou art come into the land ... thou shalt take of the first of all the fruit of the earth". What a variety there would be in such a land! What about all the fruit of the land? Have we ever stopped to ponder what the land means? It is heaven as it is apprehended and realised now; Christ there known in the heart by faith. And it is to be entered into, possessed and dwelt in; the saint is to dwell there, taking of all of the fruit. What rich variety! The most of us have to speak more or less objectively. Like Moses, we only get a peep into it. But the grapes of Eshcol told their own tale of the fruitfulness of Canaan. Now the person of the offerer is in view as a basket; it is not a cake, but a containing vessel. One finds himself extremely leaky; we easily forget the most precious things presented to us. Divine things can only be kept securely by the Holy Spirit, as the apostle says, "Keep, by the Holy Spirit, which dwells in us, the good deposit entrusted". If I go into Canaan and get a taste, it is by the Holy Spirit I retain it. The believer is thus the basket. There is the responsible man and there is the man of purpose. "The priest shall take the basket out of thine hand, and set it down before the altar of Jehovah thy God". The priest takes it out of the offerer's hand. It is a spiritual transaction. The believer is here typified in a dual sense; as having a responsible history, and as in the purpose of God. In the former connection he makes the confession as to what his father was; in the latter he is the basket full of the precious fruits of Canaan. We must understand all this, and the spiritual transaction of which I have spoken if we are to be rightly in the assembly of God. The priest takes out of the man's hand the basket containing the first fruits of Canaan and sets it down before the altar of Jehovah.

This is a most instructive and important matter. Paul may be taken as an example. He speaks in 2 Corinthians 12 about things treasured in his heart. He had been up to heaven fourteen years before. He was there as "a man in Christ". Wonderful thought! It refers to what we shall be eternally. "I know a man in Christ, fourteen years ago (whether in the body I know not, or out of the body I know not, God knows); such a one caught up to the third heaven ... and heard unspeakable things said". We may know a good deal, but there is much that we do not know; it is, however, a comfort that God knows, and believers are to be "filled to all the fulness of God". Thus we see in Paul, abstracted as a man in Christ, the idea of the basket handed over and before God, containing the first fruits of the land. Christ takes all the baskets, as it were, into His own hands and sets them before God. On the other hand, the offerer, viewed as a responsible man, makes a becoming confession. He owns his past history, and God's wonderful deliverance of himself and His people. "A Syrian ready to perish was my father ... and he went down into Egypt ... and when we cried unto the Lord God of our fathers ... the Lord brought us forth out of Egypt ... and he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey". We say, "God, who is rich in mercy for his great love ... hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus". There is the acknowledgment of what we were, and of what God in His great love has done for us. He has taken us out of one status and condition and set us down in another. He has set us in the heavenlies in Christ. The Israelite brought his first fruits and set them down before Jehovah and worshipped Him, rejoicing in every good thing which God gave him.

In like manner the believer today who apprehends what God has done in Christ worships the Father in spirit and in truth.

So you can see, dear brethren, what God brings us to, what these types mean for us, so that we should go on to full growth. Standing still leads to rebellion. We are urged, as I said, to go on to the things that belong to full growth; to know what it is to be in Christ, and enter on our heavenly portion. These things belong to us, but, alas! the most precious things are often most neglected. Our wisdom therefore will be seen as we go in for these things, divine love having made them our own; we shall thus be prepared when the Lord comes and raptures us to Himself.

PRESENT PLACE AND PRIVILEGE

Luke 24:50 - 52; Matthew 24:1 - 3; Matthew 26:30

Summary of Reading

These passages serve to show the difference between Matthew and Luke. Matthew, having the assembly in view, makes the formal separation from Judaism -- the withdrawal from the religious system of the earth -- a prominent feature; and hence you get the mount of Olives, that being a link outside the established order, a link with heaven. Luke, on the other hand, having the reign of grace in view, leaves the disciples in Jerusalem. Truly he "led them out as far as to Bethany", but representing the remnant, they returned to Jerusalem, and there they were to remain till they were clothed with power from on high. In order to understand the governmental setting aside of the religious system on earth, we have to understand Matthew. In chapter 24 we read, "Jesus went forth and went away from the temple" -- there is a definite break. Earlier in the gospel (chapter 16) He left them, but in chapter 24 it is the system itself; He withdraws from it and seats Himself on the mount of Olives. As going away from it the disciples call his attention to the buildings, showing what a hold these things have upon our minds. But the Lord says, "Not a stone shall be left here upon a stone which shall not be thrown down". It is after this that He takes His place on the mount of Olives and they have their private questionings with Him.

Matthew speaks of the whole system of buildings, whereas Luke brings in the priestly side of the system; so the Lord speaks of building His assembly, while in Luke He brings in a priestly company.

In Luke, the Lord having opened their understandings to understand the Scriptures, and having given them instructions, tells them to remain in the

city till they should be endued with power from on high. They should be competent witnesses in the city. He led them out as far as to Bethany; it was a measured position in regard to grace in the mind of God.

Here in Matthew there is a formal withdrawal from both the orthodox and the modernists of that day; the orthodox and the sceptics are both withdrawn from, and the whole system is left, and He takes up a position on the mount of Olives. In chapter 26, after partaking of the supper, it says, "They went out to the mount of Olives" -- showing the intelligence which governed them; in the power of the Spirit the final withdrawal took effect. Every stone thrown down shows the government of God; Hebrews synchronises with this, and the Christians are exhorted to go forth to Him without the camp. There is a definite break with the Jewish system.

In Matthew you get the mount of legislation (chapters 5 - 7); the mount of transfiguration; the mount of intercession, and the mount of Olives. These have each to be understood if the believer is to be delivered from the places of strength in this world. You have to have faith as a grain of mustard seed before you can say to the mountain "Be thou removed hence". We have to beware of our unbelief. In Luke it is the city all through. When it is a question of the end of the dispensation, God does not leave it to us; He marks it out; so here the Lord leads them out as far as to Bethany. There are other steps which are left to our own intelligence and power. But the Lord is available for all our questionings; private communications mark the present time. We have access to the Lord in a private way. His relations with Israel will be public. The official system of religion in this world is on the principle of publicity, whereas our privilege is inside; it is private. In Solomon's temple there were inner

chambers; and the citadel too was built inward. "This same Jesus shall so come in like manner" is public, every eye shall see Him, but today we have access to the Lord in private. "If a man 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"; what relates to us spiritually is private.

So with the Supper -- the eating is public, but the memorial is private. The breaking of the bread and the drinking of the cup are public and material in a sense. Baptism and the Supper are the two material feasts of Christianity, yet the breaking of bread refers to what is spiritual. On the public side it is "as often as ye eat, ye do show the Lord's death till he come". The breaking of the bread reminds us peculiarly of Himself, it is an understood thing between Himself and the assembly. The present teaching would enter into this; we should recognise it as delivering light for Christians. In Matthew then we see the Lord leaving the temple and going forth from it; He went away.

John refers to the inner, spiritual side of things. This is on the ascending line. David had a seat in the palace, but he left that for the place of reproach -- the cave. Accepting that place, the man of God comes to him and says, "Go up"; you learn that you are to be elevated spiritually. "Go up to Judah". Then in 2 Samuel David himself inquires whether he shall go up to one of the cities of Judah, and he is told to go up to Hebron. John shows how things are held in the Spirit:, "I will send you another Comforter". In his gospel we have nothing about His withdrawing from the religious system or His going to Bethany; it is the power we have in face of the Jews, so that in the very midst of religious pretension and power we are maintained. We have power for it in the Spirit.

In Matthew Jerusalem is set aside, and the saints

are set in moral elevation. He was sitting on the mount of Olives, and the disciples come to Him there; but in chapter 26 it says they went together there. The light given to us on the mount of Olives is given to us privately. He opens up to them what would take place later; we are in the secret of what is about to happen. Then their going there after the Supper shows the trend and result of His teaching; we are led out of the world and put in touch with heaven. The only thing that will save us from dropping down into a sect is to be on the mount of Olives, so that we get everything spiritually. All that pertains to the assembly is private; it was never intended to be public. The preaching is public of course, but the gospel can only be rightly presented as we are in the truth of the mount of Olives.

Luke is in the van; he sets the disciples in the temple, as much as to say they are God's contribution to the city. They are full of joy; blessing and praising God daily; they were themselves a witness to the power of the gospel. But in Acts you find they break bread in the house; the secrets were in the house. In Acts 3 Peter and John go up to the temple to pray; the power was there, they were the expression of it; they say to the lame man, "Look on us". They were the thing they presented. It is in the maintenance of the secret side that we are in heavenly power. Paul preached the kingdom of God, and taught the things concerning the Lord Jesus Christ; the teaching comes afterwards. So what Paul combated about for the Colossians is that they may understand the mystery of God; the gospel is in the van, but the mystery comes next.

There is an analogy between the Lord's position here and ours; there is the secret link with heaven and there is the outward and public position, as presenting the grace of God, and the blessings of the gospel to men.

As to the education of this world all is public; the schools are public schools, the universities are public bodies, but our privileges are all secret; the mystery of the gospel lies behind its public proclamation. If a preacher is in the good of the secret, he will convey the germ of it by his preaching, even though he may be unconscious of it himself; there is power with it, and the seed is sown, and bears fruit. In 1 Corinthians 9:17, Paul speaks of being entrusted with the administration of the gospel, no one else could speak in that way save Paul. We may have our part in the service of it, and may pray for it to be effective, but when you come to the thought of administration committed to a person, that is a stronger thought. Paul was appointed to an official ministry, he had received definitely from the Lord. He was in the position of what is known in this country as a Crown Minister; he had received authority; he was a herald; he announced the gospel. In Ephesians 3 he speaks of "the administration of the grace of God which has been given to me towards you, that by revelation the mystery has been made known to me".

The administration was seen at Pentecost; it involved the wealth of heaven brought in and administered to men. Peter called attention to what was, as it were, in their hands; the twelve had a peculiar place. The coming down of the Holy Spirit brought to light the place which Christ had in heaven; "having therefore been exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he has poured out this which ye behold and hear". He was made "Lord and Christ".

At Samaria it was not a question of the administration, but of power, so Philip preaches Christ. At Pentecost He is made "Lord and Christ". The administration is first given to Peter, then later to

Paul towards the Gentiles; they were representatives of Christ.

As we have seen, Matthew has in view the clearance of saints from every earthly religion, so that they may be free to enter into spiritual relationships. He went forth and went away from the temple; the whole system is left; He says to them, What you are leaving is doomed to destruction -- not one stone was to be left upon another. But then He takes up a position on the mount of Olives, and the mind of God is made known to them. Later on in chapter 26 they themselves go to the mount of Olives.

His seating Himself on the mount of Olives and their approaching Him there does not imply distance, but rather suggests a turning to the Lord when some question arises, as it may do locally. If we were more conscious of the power of things in the world we should seek to be fortified against them; we should seek the Lord for His mind in regard of them. There would be more light with us, more intelligence, and He would warn us of things as He did the disciples here, "See that no one deceive you". We should find Him as available as ever. He says to them in resurrection, "All power has been given to me in heaven and upon earth". He does not formally go to heaven in Matthew; He remains with us to the end of the age. He says, "Where two of you shall agree ... it shall be done unto you"; it is done for those who ask. God signalises those who ask.

Then again the Lord says, "Where two or three are gathered together unto my name, there am I in the midst of them". He is with us down here; that is the assembly position down here. In Matthew we get the statement, "I will build my assembly, and hades' gates shall not prevail against it". All His power is exercised to support the thing down here. To get the good of the assembly we must be grounded in the truth of Matthew's gospel. John shows that

we are here with power in the very midst of the religious powers of the world, but it is wholly spiritual.

The Lord would seek to withdraw us from persons, whether orthodox or free thinking; whether they are professors of religion, or modernists who profess not to believe in the spiritual at all. The Lord Himself withdrew from them; He left them and departed, and He warns His disciples against them and their leaven; the danger is always of being contaminated. He would teach us that things are not to be held formally, but all is maintained in the power of the Spirit.

The disciples come to Him and say, "See what stones!" It was the greatness of the things that impressed them, but the Lord withdraws from it. The day of small things is not to be despised, as Zechariah would show us, for there are the two sons of oil to support the light in the power of life. The Spirit is here, and inwardly the things we have to do with are very great things. So resurrection is presented in Matthew as a question of power; there is "a great earthquake", and the angel comes down and rolls away the stone and sits upon it.

"Behold I am with you all the days until the completion of the age" -- the Lord gives them the history of things to the very end, from their own standpoint. This is the ground upon which recovery took place. There were those who inquired; they brought the Lord into it, and very great light was vouchsafed. The power of the mount of Olives was there; they came to Him and He answered all their questions.

It may be asked if you turn away from people what will happen? There is to be the preaching of grace. As thus withdrawn you are full of joy, manifestly in the good of the blessing, and as such you become God's contribution to Jerusalem, as it were. It was so with the disciples in Luke 24. Men

had crucified Christ, but God says in the fulness of grace, this is the result -- men full of joy, blessing and praising God. He gave it to them as His contribution to Jerusalem, a testimony to His grace in living men.

As you enter into the truth of the mount of Olives, so you will go out publicly in the testimony. The more separate you are the more power you will have. The more the saints are conscious of reproach, the more power they have. It was only a little captive maid in Elisha's day who became the vessel of the testimony. She was the outcome morally of the great woman in chapter 4 (2 Kings). And the next people brought forward are the four leprous men -- ostracised people -- but they become in the grace of God the vessels of testimony at that moment. It is open to all of us.

So we see that if Matthew separates you from man's system of religion and brings you into reproach, Luke sends you out in grace. When under the greatest reproach they went to their own company. The mount of Olives is still available for us spiritually.

IS "THE ASSEMBLY" AVAILABLE TODAY?

Summary of Reading

2 Timothy 2:19 - 26; Matthew 18:17 - 20; Numbers 16:1 - 5, 20 - 35

In the, second letter to Timothy the apostle states that every scripture is divinely inspired and is profitable for doctrine, "that the man of God may be perfect, thoroughly furnished unto all good works". It is therefore appropriate to use the passage from the Old, Testament as serving to help in the teaching of Matthew and 2 Timothy. Matthew may be regarded as the ecclesiastical evangelist; his gospel supports the economy set up by the twelve, the assembly economy, as we may call it, and so he makes much of the assembly in its outward bearing. Chapter 16 is that which Christ builds, against which the gates of hell shall not prevail, and in chapter 18 it is to be appealed to; it is brought in there as that to which one may have recourse in his dealings with his brother, that which God recognises, so that what is bound on earth is bound in heaven. It runs along with 1 Corinthians, in which epistle the saints are locally addressed as the assembly of God, so that the economy took the form of local administration. The assembly is never regarded as having a universal administration: administration takes form locally. So we have in 1 Corinthians 11:16 assemblies; it is plural.

This is mentioned to show the position of the assembly in the beginning. In Numbers 15, which corresponds with 1 Corinthians in that sense, we have a case of discipline: the man who gathered sticks on the Sabbath. They wait on the Lord for guidance as to what to do with him. The direction is that all the congregation should stone him with stones outside the camp. In Numbers 16 we have, not an individual

sin, but the whole congregation revolting against Moses and Aaron, so that there is a change in meeting the evil; instead of the congregation dealing with it, the Lord deals with it, and they are called upon to separate themselves. This principle is set out in 2 Timothy. We have not the assembly today to which to appeal, and that brings about a change. Whilst the assembly still exists on earth, it is not available in its external corporate form or constitution, so that the individual believer now has to consider how to act. First of all the subject is brought in in Matthew in connection with one individual having to do with another. If a Christian finds himself in the circumstances indicated in Matthew 18 he has to consider how he is to proceed; he has to weigh things over. On the other hand, if we have, as those seeking to walk together, to deal with sin, we have to weigh things over before the Lord as to how we have to proceed against it. So Numbers 16 helps, as one of the scriptures which is given for our direction.

You could act in the light of Matthew 18 today in seeking to gain your brother, because you are available yourself, and another brother is available. The question arises as to the two who go as witnesses; to whom do they bear testimony? It is quite clear that you cannot assume in any public way that the assembly is available to you, for you could not speak of any company as the assembly today, yet the principle is there. You act in the light of Matthew 18. The assembly is not available in a formal way; there is no company that you can designate as the assembly of God; but you act in the light of it.

"Tell it to the assembly" by no means falls to the ground, for the assembly remains here though not available in any public way. You know there are those who are of the assembly, but we may not assume that they are clothed in any public way with

authority, and in acting on it you are careful not to convey an impression that any walking together today can be recognised as "the assembly". I would tell it to such, but not as possessing official capacity. Literally you cannot act on this scripture, but in principle you can. To act on it literally would be assumption; to act on it in principle is right. If we know anything of being "gathered together" (Matthew 18:20) (not gathered only), we come together to His name, but you are in keeping with all that the name stands for, otherwise you could not reckon on the Lord being there. It did not refer to a broken state of things; it referred to a time when the assembly was in order. It does not say in verse 20 what they might do; the point is, He would be with them to support them. The Lord just points out in what He said that whatever contingencies should arise as gathered together to His name, they could reckon upon Him, whereas verse 17 treats of the authority of the assembly.

Two or three "gathered together" would not form a separate company, but would consider themselves as part of the whole. The point there is that the assembly holds a certain responsibility. The Lord treats of the kingdom; He brings in the assembly as a court of appeal. That involves heavy obligations; so the Lord immediately adds, Whatsoever ye shall bind on earth shall be bound in heaven. You can reckon on heaven's ratification of what you do. Then He pursues, "If two of you shall agree", etc. We rightly connect it with matters of discipline requiring special support. When you have to meet evil, then you need His support specially. It is another thing to claim the power in an external way; that is where the mischief lies. Inwardly you know the Lord is with you; there is no change; but outwardly it is very different. The assembly is broken up, and the only thing is to admit the ruin, as

with Moses, "he fell on his face", powerless to meet the ruin. He did not fall on his face in Numbers 15, but this was a situation that he could not meet; the Lord had to meet it directly.

"Gathered together" is a question of what you know in your own soul; you are not clothing yourself with any authority in the position. If you do you are denying the ruin and assuming the candlestick position. The Lord is with His people, but then they are not clothing themselves publicly with that. Outwardly, if humble, they admit that there is complete ruin, and that their only resource is in God. If by gathering together is meant, that in the secret of their souls those who so meet do so in the Lord's name, there would be no difficulty. They do not assume to have any official capacity; the Lord is dear to their hearts; they would not gather together to any other name. We would be afraid to gather together except in that light, because it involves His protection and our loyalty to Him. It is not pretension; it is imperative. If it means that they are accustomed to come together and that their walk is in keeping with what that name embraces no difficulty need be raised about it. It simply implies that they love the Lord and are loyal to Him, that they take His name as a protection and would not have any other. The word 'Christian' is involved in that. There is a very great danger of assuming to be a special company. It is a very fine point, but it is a point involving a good deal. The revival of the truth in our souls would be a safeguard. I would not have any difficulty in addressing brethren as "gathered together to the Lord's name", as I should not thereby clothe them with any external authority.

The thought in my mind would be that they are walking according to 2 Timothy, implying that Matthew 18:17 is still applicable in the principle of it, because the assembly remains here, and those

who are walking in the light of it form in principle such as you could tell it to. The principle is that I tell it to a brother. You take two with you; if there was another one I would take him in. You accept what is available, and the Lord will be with you in that. In recognising right principles you are in the current of power. In dealing with matters publicly we fall on our faces; that is an acknowledgment that we have no claim to assembly authority or power. But that does not say that we do not get it. That is a complete acknowledgment of the ruin. The Lord avoids referring to the candlestick after Ephesus; He does not even say that He holds the seven stars as in Revelation 2:1; it simply says He has them in chapter 3: 1. He intimates that He is not supporting anything in a public way now. But that does not mean that He is not supporting. He says to the remnant in Thyatira, "I will put upon you none other burden. But that which ye have already hold fast till I come". If the assembly were there in its original constitution, He would not speak of minimising the burden; He simply asks them to hold fast what they had. He does not ask them to deal with Jezebel, but reserves her judgment to Himself. Now that is how the matter stands. In these circumstances those who love the Lord can say: things are ordered for us. The Lord loves us as much as ever, but He is only asking us to hold fast what we have, assuring us that He is dealing with evil.

There is a very strong analogy between this and the passage in Numbers 16. There is no intimation of the light of the assembly to the remnant in Thyatira; all that is said to them is, "hold fast till I come". When we come to Revelation 3 we find there is something that He can speak of corporately that He loves, that is Philadelphia. "I will make them ... to know that I have loved thee". There were some who refused to pay allegiance to any

other name; they clung to His name and kept the word of His patience; they apprehended Him as the Holy and the True. He says to such, You have a little power; and the inference is clear enough, that they had come back to the truth of the assembly. They recognised the Holy Spirit, so that there was in some collective sense power which He could speak of, Many have proved that in a private way; they have proved the reality of the power of the Holy Spirit and of the Lord's support in all that they were doing; that will continue to the end.

In view of that we can act as to evil in the light of 1 Corinthians 5. The way it stands is that the power in dealing with the man was connected with the apostle's authority; when it came to the clearing of themselves it was a question of their obligations: "put away from among yourselves"; they were under obligation to clear themselves. So that the simple action befitting today would be, not announcing publicly that we are acting in the Lord's name, as a company with administrative authority, but that we can no longer, as following righteousness, walk with such an one. If the Lord's name is attached publicly to the act let us avoid conveying the impression that we have the prerogative to exercise discipline or of assuming to have a public commission from the Lord to administer discipline. It is quite clear that the alleged thing has to be established in the mouth of two or three witnesses; and when it is, the humble, simple way is for the saints to say they can no longer walk with such an one as that. Wicked persons are not suitable for Christian fellowship anywhere, therefore we cannot walk with them. We might say we cannot break bread with them.

A distinction exists between power and authority. The Son of man has authority; then He shows the power. It is safer to assume neither the authority nor the power. The power is there, and will show

itself. The public situation is that we are not walking with a wicked person any longer, any more than we are walking with Christendom. But privately you know that the man is under discipline, and you pray for him. We are clear in the matter among ourselves, and clear in the eyes of those who know about it outside. If a man is a drunkard, or has committed any such sin, and it is known publicly, then it ought to be known that those with whom we are pursuing righteousness cannot go on with him. It is all really in the light of the assembly. You are to be known as not walking with evil. People have their eyes on the saints, and if we love the Lord, we must be in no way marked as recognising or condoning evil. The principle of dealing with sin is that it is public. Charity covers a multitude of sins; but when it becomes a question of public wickedness the saints must stand clear in the matter. As regards our public position we are just so many individuals; as regards what we are in our souls before God we are of the assembly. We come into the current. It is often difficult to make the distinction clear. 2 Timothy defines the public position today; 1 Corinthians 5 is what governs us in regard to our relations one to another. If the evil is dealt with that is the main point.

Holiness becomes God's house. Leviticus comes before Numbers. There it is question of approaching God; it is what is Godward; in Numbers it is what is manward. 1 Corinthians 5 is the law of the house governing discipline. Avoid anything formal, anything that assumes official authority. One may say, I do not mean it; then do not use forms that do mean it, because someone else might take it up, and he would mean it. In many localities the meeting is regarded as the assembly that you can receive to and put away from, as they did at Corinth. Instead of assuming to represent the assembly or to act for it,

we have to accept the fact that we are a testimony to the ruin of it, and in that acceptance we prove the power of God. The saints are never forced against the wall. "If any man seem to be contentious"; I just leave him if he refuses to bow. If a man persists to hold on after the saints tell him that they cannot walk with him, there is nothing to do but to leave him, because you cannot have God there. You cannot have the privileges of the Spirit under the conditions of contention.

"The Lord will show who is holy" that is what we can reckon on. It keeps us very humble. These verses in Matthew are a resource for us; the Lord gives His assurance that what is done will be ratified in heaven.

THE ASSEMBLY IN ITS VISIBLE CHARACTER

Acts 18:1 - 11; 1 Corinthians 1:1; Song of Songs 8:11, 12; Ecclesiastes 12:9 - 11

I, desire to say a word about the assembly as it appears publicly. The expression "the invisible church" has become current; it may be taken in various ways; but I had in mind to speak about the visible assembly, that which was once visible, and how it is organised in order that its visibility should be apparent here. I hope with the Lord's help that I may be able to show something of this feature of the assembly, because, as with other features of the truth, so with the assembly, we have to go back to the beginning in order to see it. We are entitled to look on to the end; indeed, nothing but encouragement can fill our hearts as we do so, because the assembly is seen prophetically in the book of Revelation coming down from God out of heaven, having the glory of God, untrammelled by any human features; not indeed an invisible assembly but a visible one, and one that the Lord can not only identify Himself with in the way of administration, but in the marital relation, so that she is in every way suited to Him; as it says in Ephesians, "not having spot or wrinkle or any such thing". It is a most glorious prospect that we cannot dwell upon too much; indeed, it is intimated in the expression, "the latter glory of this house shall be greater than the former". The former glory was that which was seen in its administration in an adverse scene; but when she comes out of heaven, she comes into a scene which is not adverse, but which is wholly congenial, whereas the former position of the assembly involves adverse circumstances. She was to maintain that which was due to the Lord here in this world; according to Proverbs, she was to he the virtuous woman. The word 'virtue' would have no force

were it not that there is that around which is corrupting. Being virtuous, she is seen as withstanding all that is corruptive, and withal maintaining the order that is becoming to the house. She looketh well to the ways of her household. So that in order to get the light that governs our present position, we have to see the assembly as it was in the beginning; that is the test.

Now I apprehend it was under Paul's ministry that the assembly came out in the way I have been referring to here. She was composed, as an antitype of the tabernacle, of material that was like Christ; and in reading the passage from Canticles I wanted to bring in how at the outset the Lord asserted His claim over that material. If He asserted it then, He asserts it today. The boards of the tabernacle were to stand up in sockets of silver, denoting the redemption work of Christ, and involving therefore His redemption rights, for His redemption work involves His redemption rights. So that in Song of Songs 8:11 there is undoubtedly a typical allusion to Christ's rights over those who form the assembly. "Solomon had a vineyard at Baalhamon", which signifies that he is "master of a multitude". He is a master of every one of the redeemed; in fact, He has redemption right over every one, over the whole creation. Paul says, "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living". He has redemption rights over all, so that it is a question with us whether we have admitted those rights. He is "master of a multitude". Now in being master of a multitude, He has in mind being master of assemblies. The expression occurs in Ecclesiastes 12:12; it is an expression that applies to Christ. He is a master of assemblies as well as being master of a multitude. I need not say that the former is more what is suited to His heart than the latter. The thought of a multitude is not

a divine thought; the multitude must be set in order; it must be regulated, brought into such form as is controllable. You have it illustrated in the gospels the multitude was to sit down in fifties and hundreds according to the Lord's directions.

Now in speaking of Ecclesiastes I wanted to enlarge on the word 'Preacher'. The word has good authority for it, signifying not only one who preaches, but one who forms assemblies; he not only announces the gospel of the mind of God, but has in view the formation of companies or assemblies. Now I am sure you will not fail to be interested in seeing this as applying to the Lord. It is well to have Him before us in the varied ways in which He carries on the work of the word of God at the present time. Presently He will take up administration of another kind, and rule the nations. There can be no doubt that "master of a multitude" refers to His mastery of the nations. He is not only King of the Jews, but King of kings and Lord of lords. He has supreme rights everywhere; He will take them up and carry them out, so that the house of Jacob is brought in and set up. God never gives up any thought that He has given expression to. He had a garden at the beginning, and He will have a garden at the end on this earth; Christ will present that garden in suitability to God. There shall be no enemy in it; those who exalt themselves, who walk in the garden of God in the pride of their heart, all such will be removed from it, and the will of God will prevail. It is a most encouraging thought in regard to this earth. The law will be in men's hearts and in men's minds. What a wonderful thing it will be when men's thoughts and affections are regulated by the law of God. Christ can do all that; He can bring it about The knowledge of the Lord shall cover the earth as the waters cover the sea. How perfect is the result of Christ's work.

Now I come to the passage I read in Acts. The Lord is the Master of multitudes, and in sending Paul to Corinth He had this in mind, that the multitude should be instructed. Paul came to Corinth and began in a very simple and humble way; he allied himself with Aquila and Priscilla, who were of the same craft, tent-makers. It is a very suggestive word, for in truth his mission was that of spiritual tent-making; there was that to be reared up which should correspond with the tabernacle in the wilderness, and you can understand what a service the apostle had at Corinth. Their ordinary craft suggested their spiritual craft. He was a craftsman of a spiritual kind, wiser than those employed by Moses, taking account of the state of Corinth, its prestige in the world, what it stood for in the world of arts and sciences; he came there as a wise architect. You do not look for much architecture in a tent; it is not intended to display the arts and sciences. The tabernacle in the wilderness suggested nothing of that kind. There was that inside which was exceedingly precious typically, yet outside all was humble and insignificant. So, dear brethren, that is the mark of the assembly period; outwardly, smallness and insignificance; inwardly and on the principle of faith, all the display and the architecture and the grandeur that any heart could desire. The sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us. The apostle was here a tent maker, and in regard to the attitude of the world towards him, he was the filth and offscouring of all things; thus he came to Corinth. The Spirit does not tell us how many tents he made, whether he was a master or a journeyman tent-maker. He allied himself with Aquila and Priscilla; he did not join a trade union, if there was such, but it is significant that he allied himself with these two. His trade alliance was confined to two

Christians, Aquila and Priscilla. It was a very happy companionship. Priscilla was a sister of no mean qualities; sometimes she is mentioned before her husband, indicating her spirituality, so that one can understand that the apostle had most congenial companionship with those two believers. They had come from the west, because Claudius had commanded all Jews to depart from Rome; they were distinguished as Jews, and were not yet identified with the new position.

The apostle is occupied with the work of God. He reasoned with the Jews; they refused to listen. They had their opportunity. The Lord had His rights in regard to them; He had died for them, and now Paul goes into the house of Justus, who worshipped God, whose house joined hard to the synagogue. It says further that Crispus, the chief ruler of the synagogue, believed on the Lord with all his house and that many of the Corinthians hearing believed, and were baptised. Not only individuals, believed but the heads of households. The Lord was Master of the multitude at Corinth, and the multitudes believed. I do not know anything more encouraging than that the Lord is acquainted with all the circumstances of the service. "The Lord knoweth them that are his". He appears to Paul in a vision by night, and says, "I have much people in this city". He says nothing yet about the assembly, but He says "much people". He says, "No man shall set on thee to hurt thee". "Be not afraid, but speak, and hold not thy peace". The Preacher says there is a time to be silent and a time to speak, and the time for speaking had arrived. Paul was to speak, and he did speak. In the opening of his first letter he says, "I determined not to know anything among you, save Jesus Christ, and him crucified". That was his deliberate determination in reaching this multitude at Corinth. They belonged to Christ: "I have much people".

It is not sufficient that the Lord knows the heart, but He must have it, and He must have the company formed of such material as is suitable for the tabernacle. The will of God must prevail. "I delight in the law of God after the inward man". Do you? If you do, you are suitable; that is the principle of it; one that is entirely subservient to the will of God, and not only subservient, but delights in it. So that apostle says, "Present your bodies ... which is your reasonable service". Paul continued at Corinth a year and a half, teaching the word of God among them. If we are to be brought into the assembly, into the principle of assemblies; that is, if we are to answer to God locally in regard of the assembly, we must be taught the word of God. What is the word of God? It is in the line of His will, of His counsel, but particularly of His mind and of His will. Not only must I listen to it, but I have to be taught.

Now the result was that the assembly was brought together, and the apostle leaves them. "Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers". There it is given into hands that are responsible for the fruit. What kind of fruit did they bring forth at Corinth? Very poor fruit. The first letter discloses the kind of fruit that the Lord received at Corinth. I do not say there was no fruit; there was fruit; some of the worthy men and women are mentioned. "My vineyard, which is mine, is before me". Where am I in regard of the obligation resting upon me? The Lord enlightens me and furnishes me and leaves me in responsibility. How is it, dear brethren, in regard of the responsibility that rests upon you and me consequent upon the light that has come to our souls from Christ, all that is bound up with the assembly? Is there a yield for Christ? "Solomon must have a thousand". Christ is entitled to it, and there shall be a reckoning

with every one of us. What does it yield for Him, all that is expended on your soul? Is He not looking for a yield? There is to be a yield, a result. Corinth produced a very poor one, but not altogether bad, thank God. Through the diligence of this workman whom we may call an under-master of assemblies, those that have been formed under his ministry have come at last under the will of God. "If any man seem to be contentious, we have no such custom, nor the assemblies of God". He was diligent, and so a state of things was brought about that answered to Christ; 2 Corinthians 10:5, 6, "when your obedience is fulfilled".

The former of assemblies would be concerned about the right form of words, that the truth of God might be presented in a right form. It is not becoming that the things of God should be expressed in a loose or profane form, so the preacher was wise; he looked at things from that angle. One would be concerned about it; the enemy is guileful and the man of God must be thoroughly furnished; he must be fully prepared. So it says the preacher was wise, so "he still taught the people knowledge". He kept on teaching; it was necessary. The teaching must go on; we have to be brought over the same ground again and again, and the wise teacher does that. Paul remained eighteen months to teach the people; they needed to be taught, and he did not stop there, but taught them in two long letters. In the first letter he tells them the kind of words he employed; he did not attempt anything like oratory at all. His letters are weighty, they said, but his bodily presence weak and contemptible. But they were converted all the same. It was a question of the result. If they talked about his apostleship, he says, You are a proof of it. He says, I do not want your faith to stand in the wisdom of men. He was a former of assemblies; he preached in such a way that

laid a right foundation in the souls of his hearers. The preacher "set in order many proverbs". There are said to be three thousand of them; perhaps not more than a tenth of them is recorded, but he spake three thousand, and they were all available to his people. He served his own generation in that way among others, when he sought out and set in order many proverbs. The nation had a spiritual vocabulary, and I think that is a very good thing. The Lord Jesus spoke from heaven to Paul in the language that is called Hebrew. There is a meaning in that: it was suited to his past; he should have His thoughts in that language out of heaven. The Spirit employs language to suit us, but selects His own words, and sets them in order. He speaks every language under heaven, but He selects His own words; hence the preacher set out many proverbs as the heritage of the people of God.

Have we not these, dear brethren? We have, and one would be very exercised not to take from them. "The preacher sought to find out acceptable words". You would wonder how he found time for it, to find out such words as should be suited for divine things. "That which was written was upright, even words of truth". He had wrought to find them out, set them in order, and now he says what is written down is upright, words of truth. Thank God for that. Nothing can equal the beauty of the Scriptures; they nourish the soul and regulate the mind. "The words of the wise are as goads". I am not the only one (he says), there are others, and their words not only please the mind; they convict the conscience. They are not smooth words that never touch the conscience. Where the Holy Spirit has His place, as He has in measure, thank God, there is a form of words that affects the conscience, "and as nails fastened". They are words that are unalterable: you can rest in them; you can hang your thoughts

on them; they convey the mind of God unalterably.

It is an honourable attribute that certain proverbs of Solomon were searched out in Hezekiah's day; there were men who sought out these things and put them together. They are "given from one shepherd". There are those to whom the word of God came, but remember that all has come from one Shepherd. It was the Shepherd's heart that had devised them, in order that the saints might be held together in the unity of the Spirit. Woe be to him who would have it otherwise, who has not a shepherd's heart. The one Shepherd has the one flock before Him.

I wanted to show how things were set up, how the Lord brought about an assembly by these methods that I have been setting before you, so that a company of men and women were set together in Corinth with the mind of God, set up like the tabernacle of old, the boards standing upright in the sockets of silver, bound together by bars. The two corner boards, where a break would be apt to occur, were coupled at the bottom and at the top, to one ring, so that they stand. That is what the Lord brought about. There was at the outset a full expression of the work of the Lord as the great "master of assemblies".

THE TWOFOLD POSITION OF THE ASSEMBLY

Matthew 15:32; 1 Thessalonians 5:10; John 17:24

In reading these passages, my hope is by the Lord's help to speak first of what may be termed the external position of the assembly here -- that is, our public position, and then of our hidden, or secret position in relation to Christ, which is in mystery. The former is set out in the gospel of Matthew, the latter is developed in the epistle to the Ephesians, supported by the ministry of John. The gospel of Matthew treats of the assembly in its public function, and in that function it stands related to the heavens, as the centre of rule and light on earth, so that, to refer to the principles governing navigation as a figure, the spiritual mariner, according to Matthew, takes his bearings from the heavens, and this agrees in large measure with Paul's first letter to the Corinthians. In that letter he gives directions, including what may be termed in ordinary ecclesiastical language, the ritual of the assembly; for we must not overlook that there were divine instructions given for the maintenance of assembly order.

In the apostle's own personal history we have indicated that a time should arrive in which the heavens should be black as regards the public profession, and accordingly the need for what, in nautical terms, is called dead reckoning, and John, as I understand, supplies guidance for that; that is to say, the saint has not only to look up, but under certain circumstances he is to make soundings in order to determine his spiritual whereabouts. For instance, according to John, if we wish to be sure that we have passed out of death into life, the proof is that we love the brethren. I refer to that as a "sounding". One has to look in, so to say, to determine whether there is in one's heart love for the brethren. That love

did not begin in my heart; it began in the heart of God. It flowed out through the heart of Christ on the cross, for He laid down His life for us to attest it. Nevertheless, it is to be in our hearts, and to such an extent that one is prepared to lay down one's life for the brethren. If such a disposition is found in one's own heart, one may be assured, without doubt, that he has "passed out of death into life".

Matthew treats of the "kingdom of the heavens", and so the position of the assembly is in that relation. It is here in relation to the rule of heaven. It therefore is a testimony against what may be called "democratic principles"; not that I wish to speak of that, I only refer to it by the way. The assembly is a witness to the great principle set forth in Genesis 1, that God has set in the heavens two great lights, the assembly, typified by the moon, being one of these. One light was to rule the day, and the other to rule the night; but they are both in the heavens. So while the assembly is literally on earth, she is morally in heaven, and that is Ephesians. She is heavenly, but here, during the night, let us not forget that it is night, dear brethren; the assembly sheds light on this poor benighted earth, and in that way is a witness to divine thoughts in regard of government. In Matthew the Lord is seen on the mount, transfigured, with His countenance shining as the sun; that is the point of view there; His face shone as the sun, the great symbol to the creation of light, government, and regulation. That is what Christ is, and all that was perfectly set out in His ministry according to Matthew is left here in the assembly. It is left here in a delegated way, so that there should be light on earth during His absence; a very great conception, and that is the position in Matthew.

The verse in Matthew 15 mentions that the Lord had compassion on the multitude, not only because

they were hungry, but because they had continued with Him for three days; that is to say, He sympathises with us in this public position. You will understand that I am speaking now of the assembly as it was. If we are to derive any help from the light afforded through it for us in these last days, we must see it as it was, and what the Lord's thoughts were in regard of it as it then was. To make the thing explicit: in chapter 18 in the case of the trespassing brother, the Lord says, "If he will not listen to them"; that is, two witnesses and oneself, "tell it unto the assembly". You can understand that what the Lord referred to in this way was a very responsible body. It was constituted so by the Lord Himself, and He refers to it in this way. But then how much sympathy, how much prayer,, how much practical support it needed in that position. It would, in that position, represent His authority, and indeed God's authority, so that if one refused to hear it, one would become, to the one trespassed against, as a heathen man and a publican. The position was very defined at the beginning, and the Lord had the greatest consideration for His people in that position. In it they would be the object of the constant hostility of the enemy, but He had said at the outset, "The gates of hell shall not prevail against it", that is, against what He built. There was what He built by His own hands, on a sure foundation, against which all the waves of satanic assault beat in vain.

At the same time there was that which was external, which needed to be cared for, to be supported, as bearing the burden and heat of the day, the heavy burden of responsibility to maintain for God here. The Lord has the utmost consideration for His people, and so I ventured to read this verse, because it brings before us what He says, "I have compassion on the multitude". I know the multitude was not the assembly; it is distinct even from the disciples, but

the Lord had compassion on the people because they had continued with Him for a measured period of time, a time which He took note of, three days. Three days, as we know, have their own spiritual meaning. As the assembly at the beginning came in for the Lord's gracious consideration, so do we now, and I speak of this because of the need of continuance with the Lord in this public position, that we may not falter; and indeed, when I come to this point I want just to say a word as to how the public function is carried out, and where.

The Lord through the apostle, in writing to Corinth, says, "To the assembly of God which is in Corinth ... with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours". The apostle had gone to Corinth, he had laboured there for eighteen months. In his service in that city he became not only an evangelist, but we may call him, in the language of the book of Ecclesiastes, "a former of assemblies". He was the former of that assembly. The word 'Preacher' in the book of Ecclesiastes, we are told on good authority, signifies not only one who announces a message, as a herald, but one who by his service calls together an assembly and not only so, but forms an assembly. Paul in his service at Corinth, not only brought a congregation together, but formed an assembly. We have to distinguish between a congregation and an assembly. An assembly involves order, which implies that those together are in a certain mutual relation with one another. Thus in writing to the Corinthians afterwards, the apostle says, "I speak as to intelligent persons" -- and as such they were to consider what he said. They had a very important place as brought together in that way, and so he gave them directions, and they wore responsible to keep those directions.

Now I speak of that, beloved brethren, so that you might see how matters stood at the outset. The

apostle says, not only "to the assembly of God in Corinth", but "with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". He as it were being the great former of assemblies under Christ, would convey a message that should regulate not only Corinth, but all companies in every place. Now it may be that someone occupies an outpost, where there may be only a few to walk with, and he may say to himself, "I should like to be at Corinth, where there is gift, where there is ministry", but the word is to you where you are, not where you might desire to be. You are to receive the message where you are in your place. The message is to those who in every place call on the name of the Lord. There is not a word, not a hint in the letter, that you should remove from your place. Scripture says, "If the spirit of the ruler rise up against thee, leave not thy place"; remain in it, God has set you in it. As there, under the government of God, you are to receive the directions and to carry them out. You are calling on the name of the Lord in that place, and the Lord will stand by you there. That is the principle of the economy of the assembly in its public function.

And so the Lord sets before us the example in His own blessed life, as to how one is to be in one's own locality or place according to God. It says of him in the prophet Zechariah, "He"; that is, the Branch, "shall grow up out of his place". But mark you, in that position He is a branch; it sets forth the Lord taking up His place in perfect obedience to His Father's will, and remaining in it in perfect dependence on His Father. He was cast upon Him from His infancy, in blessed, holy dependence, and, he grew "up before him as a tender plant, and as a root out of a dry ground". But He grew up in Nazareth, where, as the scripture says, "he had been brought up". He went down from Jerusalem, after showing

in the temple that He was about His Father's business, to Nazareth with His parents and was "subject unto them". How perfectly did Christ set forth and exemplify every divine thought! What delight there was for God, what food for the blessed God, in that holy One growing up in this way, in outward littleness, a carpenter's son, yea, Himself a carpenter, for He is so spoken of, but every moment of His life growing up before the Father in His own place, in the place assigned to Him by the Father. He was there in entire submission to the Father's will, and so He is the One who "builds the temple of the Lord".

Hence, as I have already remarked, suppose one is in an outpost (I am not speaking of the present time; it is for us to gather up light now from what appeared at the beginning and act on it in our several circumstances), for there are divine outposts, and it may please God to set one in such a position, deprived in great measure of practical sympathy and fellowship, yet he can call on the Lord in that position, in that "place", whatever its name may be, he is calling on the Lord there. Mark you, it is not simply to all that call on the name of the Lord promiscuously, but "to all that in every place call on the name of the Lord". The directions are for you, the precious volume, the precious letter of the apostle is for you.

Then the next question is, How long have you continued in it? The Lord says here, "Because they continue with me now three days". The Lord knows how long you have borne the burden there. He may move you; in other words, He may give you levitical work, and then you will be entitled to move yourself under His direction, and in this again He sets before us the model. When at Capernaum, they would have detained Him, but He says, "I must preach the kingdom of God to other cities also, for therefore am I sent". He is now in the exercise of His levitical service, and that is general; so it is

said of Him in the Acts, "who went about doing good". The time may come when you may go about, and to your own Master you stand or fall, and He is able to make us stand in that capacity, but for the moment, I repeat, the point is to hold to one's place, and to maintain the directions, the principles of the government of the house of God in that place, and in the measure in which these principles are held in that place, that place will get light, will get benefit, far beyond any natural expectation of ours.

I am persuaded that in any locality where a brother stands for God in the maintenance of the principles that govern the assembly, he will acquire greater influence than he could possibly acquire on natural lines, for God is with him. Think of being supported, with, it may be, only one or two others, in that position by all the power of heaven, as one may say, for the Lord said, "Whatsoever ye shall bind on earth shall be bound in heaven". You will understand, I am speaking of what was at the beginning, for I am supposing an isolated one in Paul's day; for such, all that is done is supported, is ratified in heaven. That is not said of any action of any government on earth; although God supports such powers in measure by angelic means, yet He does not commit Himself to any government on earth, but He did commit Himself to the assembly. What a wonderful position for each company of God's people, or it may be even but a few individuals who maintain divine principles here on earth during the absence of Christ. So in that position the Lord had the greatest consideration for them. He says, "I have compassion ... because they continue with me now three days". The Lord considers for you in that position.

Now in coming to the passage in Thessalonians I want to show how the Lord, as we consider for Him, and continue with Him in public service, has compassion on us. Think of what the path of service

involved for the apostle, the pressure, fatigue, dangers, sufferings, and privations, in deaths oft. He would say to you, as it were, 'It is only a little while; hold fast: you are there for Me for a moment'. As the apostle says, "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory". I commend that word to you. He says, too, "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed". It is well to weigh things in that light. He says further, "But though our outward man perish, yet the inward man is renewed day by day", and "if our earthly house of this tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens". Whilst the Lord has compassion on us, and has the greatest regard for us in our public position, yet He also compensates us, and more than compensates us, by giving us to have "part with him". So we read in chapter 5: 10, "who died for us, that, whether we wake or sleep, we should live together with him". That is a wonderful verse, as bringing before us one of the Lord's thoughts in dying for us, that we should live together with Him.

In Hosea we read, "After two days will he revive us: in the third day he will raise us up, and we shall live in his sight". That is one thing, but this passage says not only that we shall live in His sight, but that we shall live together with Him. If we love the brethren now, we are going to live with them; as I said, we know that we have passed from death into life because we love them. Our life spiritually is a life of love. Our spiritual life is a life of love. As we enjoy the love of Christ we also enjoy and reciprocate the love of the brethren; that remains. Hence John's writings, as I said, may be taken as "dead reckonings", but sure reckonings by which we are made certain in a spiritual way of our whereabouts.

We are in the midst of a circle of love, the love of the brethren, and I verily believe that we shall never be without brethren to love, nor shall we ever be without brethren who love us. I certainly am not on individual lines. I love the thought of the brethren however few, but they are not so few, thank God. The brethren embrace many, and that not only in the abstract, but in the concrete.

There are many through grace available at the present time, and I believe that the Lord is going to hold them, and He has His own way of doing it. I always love to think of the word to Paul, "Lo, God hath given thee all them that sail with thee". He would not have one in the ship lost, and I believe this is what is coming about through the Lord's grace. It has come out in a very pronounced way; the brethren have said as it were at the present time, 'We want each other; we are essential to each other'. The more you enjoy the love of the brethren, what it is to be bound up with them, with Christ, in the same bundle of life, the more you hold to the twelve tribes in the faith of your soul; as Paul said, twelve tribes "instantly serving God day and night". Remarkable statement! You hold to the brethren, and in that circle you are perfectly assured of your spiritual whereabouts; that is, that you have passed out of death into life. Whatever the state of the public thing may be, this holds good. If I have two or three brethren, I can prove, on the principle of dead reckoning, that I have passed out of death into life. I owe it all to the death of Christ, for He it is who spoke about the sphere into which I have passed, for it was He "who died for us, that, whether we wake or sleep, we should live together with him". You would not have it otherwise than, that you should live, not only with Christ yourself, but "with the brethren" with Him, that "we should live together with him". This is the great desire of the heart of Christ.

I refer now to John 17. One has to loose one's shoes in approaching this holy scene, the Son speaking to the Father. You will remember that in Luke 11 the Lord is seen praying, but we are not told what He prayed for, what He said in His prayer. One of His disciples, after the Lord had finished praying, said, "Lord, teach us to pray". There is no such request as that in John. It is a unique position. John presents what the Lord prayed for, and, dear brethren, how wonderful to hear His very words; the saints are the great burden of His heart, and He gives expression to this desire, "Father, I will that they also, whom thou hast given me, be with me where I am". Let that rest in our souls, the desire of Christ is to have us where He is. "Where I am", He says, and then He adds, "that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world". We are introduced into what preceded the theatre of God's ways, the love of the Father for the Son. What a privilege, dear brethren, to be with Him, to see that glory. He can define it in words, "For thou lovedst me before the foundation of the world". We are introduced, as one may say, into eternity. We are taken out of time in this wonderful prayer of Christ, and introduced into what is really beyond us as regards calculation. I do not suppose that any of us can think in any way but in the bounds of time, and yet we are taken into that which is not bounded by time limitations. He has gone out of them, and we are to go out of them. The feast of Pentecost, which involves the gift of the Spirit, is not bounded by time; it implies that we are introduced by the Spirit into that which is not bounded by time. "For thou lovedst me before the foundation of the world". That is all love. There is in it not only the love of Christ, which is said to pass knowledge, but all the fulness of God. Think of the desires of the Lord Jesus being expressed in

words, in the hearing of His disciples, that we should be with Him where he is, and behold His glory. May God give us to be spiritual; spirituality and eternity go together.

THE ASSEMBLY AS IN THE PURPOSE OF GOD AND HER POSITION IN THE WAYS OF GOD

Ephesians 3:13 - 21; 1 Corinthians 1:1, 2

Summary of Reading

What I have before me is the assembly, what it is to God and what it is to Christ; what it is to Him and for Him. Ephesians connects itself with God's eternal counsels, and I purposely mentioned that chapter first, because that side must be worked into every one of our souls if we are to understand our place here collectively in the ways of God; we must be enlightened as to our calling according to His eternal purpose. It is only as we know our place in the counsels of God, that we can rightly grasp the position we are set in provisionally. Our place in the ways of God is a provisional position, and to fill that according to God it is necessary we should know what our heavenly position is. The first mention of the assembly in type has reference to it in connection with the counsel of God's love; that is, the woman; Genesis 2. The next type is Rebekah; that speaks of the same assembly, but as here filling the place of another; Rebekah takes Sarah's place; Sarah's place indicates the earthly position, and we come into that provisionally, but it is obvious that finally we shall revert to our own place; the time is coming when we shall no longer be in the provisional place, but we shall have our own place in connection with God's counsels of love, "that we should be holy and without blame before him in love". In the doxology at the end of our chapter it says, "to him be glory in the assembly in Christ Jesus", that is what it is for God.

On the other side the church enters into a position that is provisional in the ways of God. She is in a place that really primarily belongs to another, and

will be taken up eventually by Israel, to whom it belongs. The assembly always has precedence, even in the ways and government of God, but her own place is "holy and blameless before him in love". Rebekah sets forth what the assembly is to Christ at the present time. There was no thought of a mediatorial system when Eve was formed; the necessity for that arose later on, on account of sin. The assembly enters into that mediatorial system, but she has her own distinct place. The testimony of God is bound up with the mediatorial system, but we must know our heavenly calling in order to fill our place in the mediatorial system in a heavenly way. So we are to "walk worthy of the calling wherewith ye have been called".

We get the primary thought in Genesis 2. In chapter 1 God creates the heavens and the earth; the word 'God' is used many times in that chapter, but in chapter 2 we get Jehovah; that is, the Lord God, because it is a question of relationship. At first there was not a man to till the ground, things were incomplete, for God will have the ground tilled. Then the man being formed, there was still a need, not in the man, but in the divine thought. "It is not good that the man should be alone" was the primary thought. There was the need under the eye of God that man should have one like himself, and no doubt Adam appreciated the divine thought after Eve was brought to him, but the suggestion originated with God. The word 'good' there had reference to God, He estimated all things. In God's account Eve, who typifies the assembly, was a necessity, not because Adam felt the need, but because God knew the need was there; without Eve there was incompleteness.

The assembly is the great divine ideal, the great thought of God: "To him be glory in the assembly in Christ Jesus", that is God's thought. Corinthians

give the provisional point of view down here for God, hence it is "the assembly of God", not Christ's assembly as in Matthew 16. It is that in which God's government and order are all set out now. It requires Ephesians to enable us to come out according to Corinthians; it is very important to get hold of that. In the type Rebekah is represented as being a comfort to Isaac after the death of his mother; but that is not the primary thought, because Adam had no mother; Adam is not Christ coming in in connection with Israel, but in connection with the primary thought of God. The ways of God come in between God's primary thought and its accomplishment; they are provisional because certain consequences have arisen through sin. That is where Corinthians comes in. That epistle is addressed to "the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints, with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". It is not God's primary thought there, it is what is built by man. Paul laid the foundation at Corinth, and others built, only it is God's assembly, and in that position was to represent God.

God was to be seen in the assembly because it was God's temple; hence the importance of seeing what we are on the heavenly side where we are linked up with Christ in God's eternal counsels, so that we may come out here and fill the position, not only in righteousness, but in the excess of it, for there will be more seen in the assembly than ever has or will be seen in -- Israel. These two thoughts are seen in Revelation 21. The assembly is first seen in that chapter adorned as a bride for her husband,"not as the Lamb's wife". The Lamb in Revelation refers to Christ in the sufferings borne by Him in the ways of God. The first reference to her is as a bride adorned for her husband, and that answers to Genesis 2. Then we come to the other side, the

"bride the Lamb's wife": all the marks are there of identification with what has been developed in the government of God on earth, twelve tribes, twelve angels, twelve gates, twelve apostles. All these refer to God's government here on earth. Not one of these is connected with the assembly in the early part of the chapter, because there she is connected with the new heavens and the new earth.

So Genesis 2 gives typically the primary thought of God as to the assembly, and Genesis 24 the assembly for the present comfort and satisfaction of Christ. God takes account of the need of the Lord Jesus in relation to the loss of Israel. It is obvious that the Lord felt the loss of Israel; as Messiah He felt it, and Genesis 24 has that in view. God took account of the loneliness of Isaac consequent on the death of his mother; but that is not the thought in Genesis 2. There is no reference to Adam's sense of need; it is what God says before sin came in, hence it is the primary thought. The other is provisional, which meets the conditions of loneliness caused by death, the death of Sarah. Rebekah is brought into Sarah's tent; that tent was a very important tent, there has never been one like it, for no woman ever existed like Sarah. She was a remarkable woman, representing Israel here, and her death leaves a great void. Ephesians brings in the families in heaven and on earth, but they are brought in there to emphasise the Father's supremacy in love. In the gospel the Lord says, "I thank thee, O Father, Lord of heaven and earth". That has His sovereign rights in view, but it is not the same in Ephesians; there it is the Father's love that is emphasised. The primary thought is not altogether what the assembly is to God. The Lord has His own thoughts and delights, and they centre in the assembly, Matthew 13 helps us on that line. He sold all that He had to buy the pearl of great price; that was His value of it.

In the final position it is glory to God in the assembly. "To him [God] be glory in the assembly ... unto all generations of the age of ages". In the mediatorial position, she is the vessel of the glory, because it is the question of the shining out of it. The eternal thought is found in Revelation 21:1 - 9, where the assembly is spoken of under the figure of "a bride adorned for her husband". There is no reference to levitical service in the final state. But from verse 9 onwards it is the assembly in relation to the millennial world; there is no temple therein, because the "Lord God Almighty an d the Lamb are the temple of it". The light of the sun and of the moon are not needed. The mediatorial system was introduced to meet the consequences of sin, and to show how God can meet Satan's attack through man. God had not come in to deal with sin directly; He allowed things to work out, and thus met the consequences arising through man. The question of good and evil is worked out in man. It displays the wisdom and power in which God met Satan's attack.

On the ground of redemption God dwells with man. He took the people out of Egypt in military strength; they did not go out in tribes, but in ranks of five in military order. Satan's thought was, God has taken them out, but the wilderness will shut them in; that was Pharaoh's thought, but the wilderness was the very condition in which God could develop His thoughts; instead of their being hemmed in, it became the sphere in which God set out His own way. It was there they learnt God.

"In the desert God will teach thee,
What the God that thou hast found". (Hymn 76)

God teaches them there how He could be everything to them, and make them entirely independent of Satan's world; so the mediatorial system was set up in the wilderness, and the centre of it was the ark

in their midst, and that involves witness. The word 'testimony' or 'witness' is the key to the position, it is the provisional thought. God has shown what is in His mind: that in a world of sin He can dwell, through the wonderful system He has set up. May the Lord help us to get hold of that, because everything hangs on it for the moment. The study of the book of Exodus is of great importance in relation to the New Testament. The Lord Himself began at Moses and the prophets, and expounded to them the things concerning Himself.

I believe the assembly at the present moment forms part of the mediatorial system in relation to the world. It is the vessel of light; the house of God, the assembly of the living God, the pillar and ground of the truth. The assembly is the vessel in which God administers today all that He has for man, Christ being the great Administrator through the assembly. The dispensation of God which is in faith has reference to the house. What a thing to be in that house! How can one be in accord unless one sees one's heavenly calling? The sheet that was let down before Peter came down thrice out of heaven and returned thither, and the last time it was received up again it remained there; this suggests that there was to be a vessel out of heaven which returned there.

Corinthians speaks of the "assembly of God"; Ephesians and Timothy of the house of God. The house of God is the family thought, it is rather in advance of the assembly of God. The assembly of God as in Corinthians refers to the concrete working out of the light. In chapter 10 Paul says, "I speak as to intelligent persons", and in chapter 14, "in the assembly I desire to speak five words with my understanding". That is the leading thought in Corinthians. An evangelist was not among the gifts at Corinth.

Now the thought of the assembly as witness is

developed locally; the levitical position is general, not local. In Zechariah 6:12, the Lord is spoken of as the Branch; "and he shall grow up from his own place, and he shall build the temple of Jehovah". The Lord maintained His position here: He was born in poor circumstances, and remained in that position, though He showed His parents that He was about His Father's business; He went down with them and came to Nazareth, we read, and "was subject unto them". He recognised the will of God in His local circumstances. It is very touching to see that He grew up from His own place, and that such an One as He builds the temple of the Lord. So where one maintains his place here in the government of God locally, that is where the truth of the assembly is developed. He grows up from his own place, and so in principle builds the temple of the Lord in spite of all the breakdown.

Levitical service is not local, it is general. After the Lord had been in the wilderness tempted of the devil, He returned "in the power of the Spirit into Galilee", and "he came to Nazareth, where he had been brought up". That refers to where He had been locally. I think we get the principle there. He anticipated what they would say, "Whatsoever we have heard has taken place in Capernaum, do here also in thine own country". They would turn local responsibility into support for their pride, they would have the Lord add to themselves there, but He says to them, "I must preach the kingdom of God to other cities also: for therefore am I sent"; that is, levitical service is not local. A Levite must not be tied down to any locality or he will be made a bishop in order to add importance to the place. The Lord would not have that, He said, "I must needs announce the glad tidings ... to the other cities also". It is a very important principle. I have my local responsibility, but I have also my levitical responsibility, and

the latter is for the diffusion of what I have learnt and gained locally. The Levite diffuses the light, it is meant to be diffused. It is for the whole assembly. You remember in Acts that Barnabas brings Paul to Antioch, and they assembled with the saints there for a whole year. Throughout that year there was the opportunity to develop their local exercises. Paul was a local brother for that year, and after that year the Spirit says, "Separate me now Barnabas and Saul for the work to which I have called them". The saints knew them; when the saints were called upon to identify themselves with these two Levites, they knew them because they had been in their midst and they had proved them.

In Corinthians Sosthenes was a local brother. Paul associated him with himself in writing the first epistle in order to soften the message. The message was apostolic, and the apostle would modify it by the fact that the brother was there. The brotherly spirit was identified in that way with the apostolic authority. Probably Sosthenes was a local brother, if he was the same one mentioned in Acts 18. I think the thought is that the message being apostolic, therefore authoritative, it was blended with the sympathies of a brother. The brotherly spirit should take the precedence. Timothy is the great example for a Levite now; he "worketh the work of the Lord, as I also do", the apostle said of him. Paul expected Timothy to come to him with the brethren; the brethren did not come with him; if so, he would have been the leader of a company, but he came with them, as one of them; Timothy always retained the marks of the brother, "our brother Timothy is set at liberty". The relation in which we stand to one another is greater than any gift we may have and fellowship in the Spirit is greater than gift. The local condition ought to add to the Levite. If we get hold of the principle that the Lord as Man

grew up from His own place it will help us. The temple of the Lord is here, the saint is in his own place, and local exercise is recognised, and we all come together in the light of the temple. Everything there is effectuated in faith and through exercise, and in that way it is light. "Ye are temple of God", what a blessed thing that is! That is what God said of them. If that be God's thought of us, we may well ask ourselves what effect has that on us; we should come together in the light of the temple to our reading meetings. Sisters have the same place; though they are not allowed to speak, they can have faith, and exercise, and can pray, and so they are contributory to the whole. The temple in Corinthians is not quite the same thought as in Ephesians. Corinthians is the character of the thing locally; holiness marks the temple; the idea of the temple was well understood, "the temple of God is holy". It was a great thing for them to recognise that they were the temple of God and the character of it. Ephesians is not local, it is the whole thing growing to a holy temple; we shall see that in its fulness in the heavenly city. The position locally was "ye are temple of God", the light of God was there; they were also "body of Christ". The Corinthian saints needed to be corrected in regard of both. They were trusting to man's mind, to human education. The thought of the temple is that the Spirit of God dwells in us. The temple is largely connected with the mind, the renewed mind. "That I may dwell in the house of Jehovah" refers to his place in love, "and to inquire in his temple", that is more the mind.

The Father is the One by whom every family is named. The Father is "Lord of the heaven and of the earth", but He is occupied with families, those whom He loves. He names them according to the measure in which they are in Christ. For the assembly it is that they may know the love of Christ and be

filled to all the fulness of God. The assembly has the first place among the families, no other family will have such measure. The love of Christ is that which will bring about being filled to all the fulness of God. The present portion of the assembly is the love of Christ which surpasses knowledge: what a thing to know! The apostle recognised how little the saints appreciated that love, so he bows his knee; it refers to the intense exercise he had. J.N.D. translates it, "the love of the Christ", not limiting it to the personal thought. The Christ is the One in whom God has and will effect everything; it is the love of that One. Then there is the fulness of God, which I suppose would be equivalent to God being all in all, an eternal thought.

The difference between the prayers in Ephesians 1 and 3 is, that in chapter 1 it is more connected with the mediatorial system, where everything is headed up in Christ; while in chapter 3 it is more eternity.

THE HOUSE OF GOD AND OUR APPROACH TO IT

1 Timothy 3:14, 15; 2 Timothy 3:16, 17; 1 Corinthians 15:48

The last passage read is specially in my mind, and I desire to weave it, so to speak, into the two verses in Timothy to show that we have to reach the house of God, as it were, via heaven, or in other words, by the epistle written to the Ephesians and, parallel with that, with what may be called "the upper regions", we have to approach the house through the letter to the Romans; and finally, in view of the altered conditions of our own time, to take account, in approaching the house, of the second letter to Timothy. These epistles, not indeed excluding others, but these epistles particularly, have to be considered by the saints if we are to be in the house of God according to God, if we are to behave ourselves in it. Speaking of these epistles in that way, I desire also to include certain brief sections of the Old Testament, for as Paul says to Timothy in view of our day, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works". I mention that so that I may carry the sympathies of my brethren in referring to the Old Testament. We must be on our guard as to the authority and value of the Old Testament. If it is weakened in our minds, Satan gains an advantage and will succeed in undermining the power and authority of the New. Scripture is one whole and must be held together. It is the heritage of the saints and particularly of the man of God.

In touching thus on the heavenly in referring to Ephesians I refer for a moment to the book of Numbers.

The book of Exodus required that the people should supply the blue. It was among the many things that were requested as a heave offering; that is, an offering of love, as one may say, from the people of God. It is evident, therefore, that at the outset God looked for the heavenly element as a contribution from each of us; but Exodus says little or nothing as to the use made of the blue in anything external or public. When we come to Numbers, which is the book of order and testimony, public testimony, then the blue is requisitioned and brought into use for testimony. We may notice that when the Kohathites were to bear the ark, when the tabernacle was to be taken down and movement was to be undertaken, the priests, Aaron and his sons, were to take the ark and cover it over with the veil, and over that the badger skins, and finally the covering of blue. We refer to it with the deepest reverence as a symbol of our Lord Jesus in His public service in this world, leading up to death, but when we come to the second sanctuary; that is, the table of shewbread and the candlestick, the covering of blue was immediately over them, the badger skins, among other things, covering all; that is, the things that have reference to the service of the Lord's people have the blue underneath. If not apparent publicly, yet it is in existence.

Now God looks for the blue, for "as is the heavenly, such are they also that are heavenly". For the moment, externally; we bear the image of the earthy, but presently we shall bear the image of the heavenly. It suggests that the truth of the epistle to Ephesians underlies the letter to Corinthians. In 1 Corinthians 15 from which I read we have the blue mentioned, "as is the heavenly" but Ephesians develops the thought of it. I desire to make clear that the saints are heavenly, and that it is in the light of this that we are to be here, having our part in and conducting

ourselves according to God in the house of God. The Lord was in every way heavenly, as He said, "Even the Son of man who is in heaven". We are heavenly by association with Him, and through the work of God; but all that is, so to speak, underneath, but the point for each is to see to it that it is there.

Now if I approach 1 Corinthians via Romans, I am concerned about righteousness; that is, I am a board in the tabernacle. The shittim wood was for the wilderness, and the truth of it is developed from the Ark in Romans 3 to the saint in chapter 7, who is delighting in the law of God after the inward man. The Lord Jesus said, "Yea, thy law is within my heart", and from that is formed the character of the man of Romans 7, and such an one as that is a board in the sanctuary. So in the next chapter he receives the Holy Spirit and in chapter 12 he is seen in relation to others as "one body in Christ", not of the body of Christ yet, but one body in Christ. In that regard he is to stand up here according to the endurance and patience which marked the Lord, and he stands up in relation to his brethren. It is a great thing to keep rank; that was a lesson taught in Egypt; they went out of Egypt harnessed; they were taught in a military way to keep rank, but it is a much greater thing to know how to stand up with the saints as "in Christ". All our difficulties with one another are because of our spiritual inability to take account of each other as in Christ. If I take account of my brethren in Christ I shall use no harsh words about them, I shall not find fault with them. We have to take account of one another according to the measure of faith which God has dealt. That is the principle of Christianity brought in in the chapter, I stand up with my brethren, but I stand up with them according to the measure of faith which God has dealt to each, not to me alone, but to each. I am not the only one God is thinking of, nor is any one of us. According

as God has dealt to each a measure of faith; that is, the principle of sovereignty comes in in this chapter. I have to take account of myself in regard of my measure, but then I have to take account of all the brethren in regard of their measure, then to stand up with them, for when the boards are mentioned, the first item is that they stand up. I stand up with them: "Delighting in the law of God". The outward perishes, whatever it be; what I am physically and naturally, all perishes. I have to take account of the saints according to what they are inwardly. It is said of Christ, "I delight to do thy will O my God", Psalm 40:8. Romans 7 tells us that a true saint "delights in the law of God after the inward man". The next chapter tells us such a one as that is not in the flesh but in the Spirit, a great fact of which to take account. "Ye are not in the flesh but in the Spirit, if so be that God's Spirit dwells in you". We take account of each other according to what we are inwardly; that is the heavenly.

Now I would refer to the words of Balaam, and to Balak's effort to get him to see only part of the saints, that he might thus be induced to curse them. Beware of only taking account of part of the saints. If they are not all available to you, remember that the Lord knows them, and if I get near to Christ I shall find them all in His affections and in His heart. The more I see them in relation to Christ, as they are in Christ's affections, the more beautiful they are. Satan would occupy us with a few, it may be the few that are available to us; that was Balak's suggestion to Balaam. But Balaam saw them all and said, "Israel shall dwell alone, he shall not be numbered among the nations", Numbers 23:9. And who are Israel? The twelve tribes! The whole twelve; Jerusalem is the city whither the tribes go up, they go up for a testimony in Israel. I see them all. Let us not have a partial view, dear brethren; it is an advantage

to the enemy if we are occupied with a partial view, and so the apostle says, "Our whole twelve tribes". The saints, dear brethren, are ours, and affection only delights in that, "our whole twelve tribes". What about them? "Serving God instantly night and day". Hence faith and affection clothe the saints with divine thoughts. We take account of them, those who are available, in regard of the whole, otherwise we are partial. We cannot afford to lose one; the nearer we are to Christ, the more we claim the brethren, the more closely we cling to the brethren, the more we save them according to our ability. They are precious, and we view them "in the vision of the Almighty", in divine beauty and loveliness and order and dignity. "As the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters", Numbers 23.

So when we come to Romans 12, indeed in the end of chapter 8, Balaam's prophecies are alluded to. "Who shall lay anything to the charge of God's elect?" I hesitate to lay anything to the charge of the brethren. It is a serious thing to do. Have I convicted them before all? Beware of laying anything to their charge! Who shall do it? And then he again says, "Who shall separate us from the love of Christ?" Then follows his wonderful persuasion that separation is impossible. Separation "from the love of God which is in Christ Jesus?" No! Separation from the world? Yes! "For Israel shall dwell alone, he shall not be numbered among the nations"; but separation from Christ and God? Never! Such are the saints, beloved brethren, in Romans. And so in chapter 12 the saint's body is living. In chapter 8 it is dead on account of sin, but in chapter 12 it is living because of the Holy Spirit in it. Hence it is to be presented to God a living sacrifice, a living one, "holy and acceptable unto God, which is our intelligent service". Such is the position in Romans,

so that in that way there is brought to the door of the tabernacle material which God can use; the boards are set up and they are set up in Christ. We are "one body in Christ".

You recall that the boards were held together by five bars. We cling to each other in weakness, dear brethren, for our position is that of weakness; that is what marks the tabernacle outwardly, whereas inwardly the ark was the strength of God. But we cling to one another if we love one another. We cannot do without the brethren, so we are held together in that way; but there is one bar which runs from end to end in support and encouragement, the Holy Spirit in us holds us together in Christ. The Lord kept His own while He was here. Of course it is for us to recognise the obligation resting upon us to hold together in Christ. "In Christ" is the dignity of the position; flesh has no place in it; we stand up together in Christ.

Now that is Romans, and in approaching the house from that point of view the saints are kept on the line of righteousness. They have to follow righteousness and that leads us for a moment to 2 Timothy 2. The next thing is faith; if I follow faith I come to the blue. If the practice of righteousness narrows me down here, as it does, I have to dwell alone, individually like Jeremiah. "I sat alone", he says. If the practice of righteousness reduces us outwardly, the presence of faith leads us into what is infinitely great, for faith expands us. "By faith we apprehend", says the apostle, "that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear". It is a question of God's mind. But then faith sees God in that. Faith sees Christ as the Head of a new moral system, and if I follow faith I am not narrowed. I may be outwardly, but I am really enlarged, I am expanded in my view. I see not only myself but all

the saints linked up with Christ; I see domains of blessing and glory opened up if I follow faith. If I limit myself in righteousness, then I become narrow, but if I follow faith as well as righteousness, I see the domains of Christ opened up to me. I see Christ and the assembly, and as the apostle says, "For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom every family in heaven and on earth is named". But this needs power, so in the presence of faith you are led to pray. I would urge that upon you.

Let us in the presence of faith, dear brethren, continue in prayer. Prayer gives us power, faith brings in love. If I follow faith I am expanded in my mind, in my intelligence, but I need power, otherwise my heart will not travel with my mind. So he prays that the Father may strengthen them with might by His Spirit in the inner man: it is the inner man again. It comes out in Numbers, the inner man, the blue, that Christ might dwell by faith m your hearts.

How is it with us, dear brethren, with regard to faith? Are we living in the presence of all that vast expanse of glory and blessing that God has set up in Christ? It is most beautiful! But then it is not only that we have the light of it; we are to have Christ dwelling in our hearts by faith, not now exactly as He was here, but the Christ, that is Christ in relation to all that domain; "That we might comprehend the breadth and length, and depth and height, and to know the love of Christ which passeth knowledge, that we might be filled with all the fulness of God". The prayer brings in the power. But then I have to follow love. I believe that it is in this way we reach the house of God according to Ephesians. In following love, whom am I to love? Those that are available? No; the apostle loved all the saints. Surely I love those that are available and those who

are available are too few to spare any; love clings to those who are available, but love clings to them according to righteousness and faith, not according to the flesh So that in following love I have before me that vast domain filled with living persons, for we cannot think of a vacuum or void in that scene! Christ fills it; but He fills it with intelligent persons who love Him, so that we follow love in the light of all that is before Christ. And that really answers to being filled unto all the fulness of God, for "he that dwells in love dwells in God and God in him". How wonderful that position! And then finally we have "peace". We desire peace under those conditions and only under those conditions. The Christian instinctively loves peace, and I love to think of the Lord Jesus as the true "Solomon" "the greater than Solomon", "the Prince of Peace"! And we find it I believe, in this order, as we follow the things that are spoken of in 2 Timothy.

I have sought to show how, on the one hand, we are kept in the way of Ephesians, so that we come out in the house of God, the assembly of God, by the way of Ephesians, and on the other hand by the way of Romans.

Referring again to Numbers 15, the people were required to have the riband of blue on the borders of their garments and this was to be a sign of remembrance that they kept the commandments of the Lord. Now I connect that with the first letter to the Corinthians, that they kept the commandments of the Lord. Do not let us allow for one instant that any of the commandments of the Lord which the Lord has given are to be given up. "He that hath my commandments and keepeth them, he it is that loveth me". And so the blue on the garments reminds us of that. Numbers 15:37 - 40 make that very clear; study those verses. The riband of blue should be the indication that we belong to heaven. All

inside is blue according to the type earlier in the book in chapter 4. But now on the fringe, on the border of the garment, there is to be a witness that the commandments of the Lord are to be kept. Where does the principle of keeping divine commandments come from? It comes from heaven; not an earth-born product, but a heaven-born one. It came out in Christ, as He taught, "Thy will be done on earth, as it is in heaven", Matthew 6:10. Thus all belongs to heaven. What is the test as to coming out here in the assembly in a heavenly fashion? You keep the commandments of God. How it is done is another matter. The heavenly man should not be at a loss in that respect, but the commandments stand, as the Lord said, "Heaven and earth shall pass away, but my words shall not pass away". We must, therefore, dear brethren, as a heavenly people, see to it that we do not forget the "riband of blue", and as we look upon it, not only Remember the commandments, but do them.

Now all this is included in our conduct in "the house of God". The apostle was urgent about it: "If I delay, that thou mayest know how thou oughtest to behave thyself in the house of God". Am I concerned about that? If I am heavenly I am. The point was urgent; the apostle could not possibly wait for a visit to Timothy, others were to know also. Let us accept its urgency today, that we may know how to behave ourselves in the house of God; for that we must approach it by Ephesians, by Romans, and by 2 Timothy. The house exists while the Holy Spirit is here, the saints are the house of God; it is not in evidence in a public way, but it is available, and it exists in spiritual reality. "Whose house are ye", says the apostle elsewhere, and here, "the assembly of the living God". We have to distinguish between the two. The assembly is where the wisdom and order of God are seen, "... that now unto the principalities and powers ...

might be known ... the manifold wisdom of God". The house of God is the place of affections. The assembly is where God's mind is displayed. Shall we give that up because of the conditions of our days? Not while the Holy Spirit is here. The assembly where God's all varied wisdom is displayed, is in a public way "the pillar and base of the truth", 1 Timothy 3:15.

These great facts remain, and it is for each one of us, dear brethren, to follow them out practically and to know how to conduct ourselves. When Timothy received the first letter he would take account of everything on the line of it; when he got the second letter he would take account of everything in the changed conditions on the line of that; it was the last word, and everything has to be viewed from the standpoint of the last communication. Does not the Lord know better than we. He inspired the letter and it was sent by the apostle to his beloved child Timothy that he might know how to conduct himself in the altered conditions in which he found himself when the second letter arrived. Let us not assume to be wiser than God. God had the second letter written as well as the first, and the man of God takes advantage of each to the glory of God.

I think it is very interesting to see, in our humble and obscure way, that when we return to divine principles we find they are perfectly workable. There are no circumstances or difficulties in which the saints may find themselves in this world where assembly principles cannot be applied and made to work. We have seen cases where meetings have been broken up, and the break-up has continued for years. It is tantamount to acknowledging that assembly principles are not applicable, whereas they are always applicable. There are no circumstances to which they cannot be applied.

FAITH, AND THE HOUSE OF GOD

2 Timothy 1:5; Psalm 92:13, 14

It has pleased God to connect His gospel with His house, and the house of the believer is also connected with the gospel. The believer's household was intended to contribute to the house of God. Timothy represents in a special way such contribution; he inherited the faith which dwelt in him. The faith that dwelt in him dwelt in his mother and in his grandmother. In these last days God is working in connection with believers' households, He not only saves individuals, but also households. The household of Stephanas was said to be the firstfruits of Achaia; 1 Corinthians 16:15. So God is gathering in the young members of households now. When Israel came out of Egypt it was said that not a hoof should be left behind; so today, God seeks that all the young of a believer's household should be brought in. Timothy may be taken as an example of one brought into the house of God in connection with the faith of his parents. The faith of the parents will not in itself help the child; the child has to have faith for himself. So it is said here that faith dwelt in Timothy.

The house of God indeed came to light in connection with a young man who had faith. It is first spoken of in connection with Jacob, and what was said of him previously to that is that he obeyed his father and his mother; Genesis 28:7. That was an evidence of faith; so as he made his way to Padan-aram God met him, indicating the regard that God has for subjection in the young to their parents. It is said, "Honour thy father and mother; which is the first commandment with promise", Ephesians 6:2. As a young man or a young woman has respect for the authority of the parents, God takes account of this. This subjection to parents is an evidence of faith,

and God comes in for such a young person and blesses him. His blessing is necessarily dependent on his having faith. It is said of Timothy that faith dwelt in him; 2 Timothy 1:5. It is only through faith that we can come into the blessing of the gospel. The gospel is presented on the principle of faith to faith, and so a young person in a believer's household may become a most valuable servant in the house of God. It is obvious, therefore, that parents should have the house of God in view for their children. Evidently Timothy's mother had this in view for her son; he was as one planted in the house of the Lord. We might look at a passage or two in the book of Samuel, so that we may see how parents may act in faith in regard to their children with a view to the house of God.

1 Samuel 1:21 - 23. We see how Hannah, who had asked for a son, would not take him and place him in the house of God until he was weaned; that is, she would set him in the house of God as weaned from the natural source of supply. There is sufficient supply in the house of God for one who is planted there. God dwells there; the Holy Spirit is there, and so the believer, as set in the house on the principle of faith, has everything there for his soul's nourishment. Parents therefore must not mix the natural and the spiritual in regard to their children. The house of God excludes what is natural: it is the place of the activities of God's Spirit, and there is no place in it for nature. So in the second chapter we read: "But Samuel ministered before the Lord, being a child, girded with a linen ephod". A linen ephod denotes that which maintains sobriety in the house of God. A woollen garment excites the flesh; it produces natural heat. Linen produces typically sobriety. But it says, "Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer

the yearly sacrifice". She took account of his growth; she would know every year the growth of the child. In due time the Lord spoke to Samuel.

The passages, we have had refer to the mother's exercise: the third chapter of 1 Samuel brings in Samuel's exercise consequent upon the word of the Lord to himself. How touching that the Lord should come and call a young man or a young woman! The Lord at this moment would speak to every young person here present. He came, and stood, and called Samuel by name: "Samuel, Samuel". And so He would address every one here that knows Him not, whether old or young. It is said of Samuel before the Lord spoke to him that he did not yet know the Lord; 1 Samuel 3:7. Is there anyone in this company who does not yet know the Lord? The Lord knows you; He knows your name, your circumstances, your soul history. Are you prepared to let Him speak to you now He spoke, to Saul of Tarsus out of heaven, saying, "Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks", Acts 9:5. The Lord knows how hard your way is. It may be that your wife is a Christian, or your children may be Christians, and you have been refusing the light all these years. Let the Lord address you now; He has compassion on your soul; He knows how hard your way is, and He would have you come unto Him, so that you may find the needs of your soul met, that you might know the forgiveness of your sins through His blood, for redemption is in Him. It is said we are justified freely by God's grace "through the redemption that is in Christ Jesus: whom God hath set forth a mercy-seat through faith in his blood ... that he might be just, and the justifier of him which believeth in Jesus", Romans 3:24 - 26.

To pursue the thought of the house, we may turn to a passage in Psalm 131. We see in this psalm how

one who is weaned, like Samuel, behaves himself with God. His heart is not haughty; he is subdued in the presence of God now. Those who are thus subdued receive the Holy Spirit. It is said that the Holy Spirit is given to all those who obey Christ; Acts 5:32. Has everyone in this company received the Holy Spirit? The most wonderful gift that God can give to a person is the Holy Spirit. He gave His Son for us in death, and He gives the Holy Spirit to us. The Holy Spirit in the believer brings the love of God into his heart, so that he has joy in the Holy Spirit, and one who is indwelt by the Holy Spirit is not haughty; he is not self-willed, he is subject to Christ and subject to his brethren. His heart is not haughty, nor his eyes lofty: neither does he exercise himself in regard to matters or things too high for him. He is content to move on humbly and lowlily; he is not aspiring to a great place in this world, and so he says, "I have behaved and quieted myself, as a child that is weaned of his mother". He has learned to do without the natural source of supply; he finds his joys now in the house of God, in spiritual things.

We learn in Luke 15 that there was music and dancing in the house, so it is said in Psalm 87, "As well the singers as the players on instruments shall be there: all my springs are in thee". We find thus all the satisfaction of our heart's desire in the house of God. So the father of the prodigal says, "Let us eat and be merry". As subdued and free from the natural source of supply, we find everything in relation with God in His house. So it says, "My soul is even as a weaned child", and this passage in Psalm 92 comes into evidence: "Those that be planted in the house of the Lord shall flourish in the courts of our God". What a place to be planted in, the house of God! Do we understand what the house of God is? It is composed of believers in

Christ who have the Holy Spirit. It is not a building of stone and mortar; it is composed of living stones, believers who have the Holy Spirit. Are we, as believers, planted there? To be planted means that our roots are set in soil that nourishes us; so we are told as believers that we are to be rooted and grounded in love; Ephesians 3:17. We have learned the love of God in the death of Christ, and we have learnt it in our own hearts by the Holy Spirit, and we learn it in the hearts of God's people. So we are rooted in it, and we flourish in the courts, in the house of God.

This great position involves that we are not national or local in our spirits. The house of God is not a national thing: it is composed of all believers on the earth, so that, as rooted and grounded in love, we love all the saints, and so we flourish, it says, in the courts of our God. It is a much greater thing to flourish there than to flourish in this world. One may flourish as a politician, or as a commercial man, or in society. All such distinction passes away; but the glory that we have in the house of God remains, and further it says, "they shall still bring forth fruit in old age; they shall be fat and flourishing", Psalm 92:14.

Such is Christianity; it provides for us right up to the end of our sojourn here, and as we pass out of this scene it is eternal glory with Christ. "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever", Daniel 12:3.

So that we are kept in the house of God in freshness here, and we shall live with Christ and shine with Christ for ever.

May God bless His word to each one of us.

JOY AND LIFE

John 2:1 - 11; John 4:46 - 54

The gospel of John is intended to make Christians into real believers; it does not address itself to those who have not heard. The signs were performed for and in the presence of the disciples. This first one had the effect of promoting faith in them. He "manifested forth his glory, and his disciples believed on him". It was the first of the signs. "This beginning of signs did Jesus in Cana of Galilee". It was done in the presence of His disciples, and the result was they believed. I mention this to show the need of the Lord's people being believers in the sense that John regards believers.

Luke gives his reason for writing his gospel at the outset. John gives his at the end. Luke is concerned that Theophilus might be certain as to what he believed. Many believers are not quite certain, and Theophilus was one of these. Luke says he is writing of "those things which are most surely believed amongst us", and he undertakes to write with method, so that Theophilus might be certain of the things in which he had been instructed. It was obviously important to be sure, for it is well to build on a sure foundation, and to begin at the bottom, for if the building is insecure it is affected by adverse winds. Is it not the case with many of us that there is not this certainty, and we go on adding to our uncertainty in our half-hearted reception of the truth? It is most important to know if what we have is of God. Paul speaks of those who had "believed from the heart". The difficulty often is, the gospel is received in such a way that the heart is unaffected by it; the gospel is received by the mind, and the heart is left quite uncontrolled. So there is indefiniteness as to our state, and our relation to God, and consequently

as to our relation to the people of God. What is needed is believing from the heart and obeying from the heart.

John does not write to assure people of the certainty of what they believe, but that they "might believe that Jesus is the Christ, the Son of God". He has before him the vastness of the ministry of Christ, and he has the definite end in view in writing, that those to whom he wrote should get a sense in their souls of what is found in Jesus as the Christ, the Son of God: "and that believing ye might have life through his name". The believer has faith, and as having that, has life in the name of the Lord Jesus. John has this definite end before him that the believer should come to the full and conscious knowledge of these things. Half knowledge is a poor thing. These two signs were performed in the same place, and are connected by the Spirit. "So Jesus came again into Cana of Galilee, where he made the water wine". The first brings in joy, and the second has reference to life. The one is the counterpart of the other, joy and life in the soul of the believer.

The Lord says to His mother, "Woman, what have I to do with thee? My hour is not yet come". She represents the natural claim, and He had nothing to say to that at this time, though He would take it up at the right moment. His hour had not come then, nor has it come yet, but the Lord says in effect, 'I will bring it in now, in a way', only His conditions must be observed. Nature can have no claim, and His will must be done. The gain of a coming day is available now for faith, but on the ground of complying with His requirements; His mother recognises this when she says to the servants: "Whatsoever he saith unto you, do it". That is a word for your soul and mine, and millennial blessings are available for us on everything being regulated by His word.

The six waterpots were just there. The Lord takes

up what is available. You are available tonight. One looks round at the crowds in this vast city, and one feels depressed at the thought of how few are available. In Athens Paul's spirit was "painfully excited in him" at seeing the disregard of God and the idolatry there, but we must be careful not to be depressed to our damage. There are those here and there whose hearts God touches, who think seriously of their soul's welfare. "There were set there six waterpots of stone". There they are. They had been in relation to the Jews' system of purifying, but never mind, the Lord can take them up. You are here tonight, and the Lord would let the water of purification, the light of the death of Christ, into your soul. God has had to say at the cross of Christ, to all the sin your heart is privy to. He has dealt with sins and also with sin righteously in His death. Let the light of it into your soul now. Jesus said, "Fill the water-pots with water". Christ would have us filled. Have you been half and half about things? Half-way measures are baneful in result. God looks for wholeheartedness. He opened Lydia's heart so that she attended to the things spoken by Paul, and one can understand how he would pour the light into that opened heart. He would tell of the love of God, of the death of Christ, of the blood and of the water. The heart is first purified by faith and then filled. The Lord would fill every soul here. "To the brim" the waterpots were filled. One would long so to be filled with the light of the love of Christ and the death of Christ that there is room for nothing else in these hearts of ours.

As the vessels are filled the Lord says: "Draw out now and bear to the governor of the feast". The water of purification becomes the wine of joy. That which cleanses you, the death of Christ, becomes effective, and joy is the result. The wine was taken

to the one in charge of the feast, and when he had tasted it he said to the bridegroom: "thou hast kept the good wine to the last". That will be the wine of joy for earth; it is not strictly Christianity, but we can get the millennial blessing now, for we have that which sustains the joy, the Holy Spirit. The poverty of the principles of the world is not in question either in this case or that of the nobleman, yet there is a deficiency in both which the Lord comes in and meets as none but He can.

We now come to the nobleman. He does not represent a poor man in this world, but few of us know the sorrow that wealth brings in its train. They are "pierced through with many sorrows" who seek after it. The young ruler who was "very rich" went away sorrowful, we read, for his wealth kept him from following the Lord. So here this nobleman, though rich, was in dire distress, but he had faith. However, that only affected him, but the Lord had it before Him to capture his whole house. Paul speaks of the "house of Stephanas", it was the first-fruits of Achaia to the Lord. The Lord is after your house, and it may be that in seeking your house, He lays your son low. Means cannot keep away fever and death, and the Lord touches the nobleman's house through his son. The man himself speaks of his "child", but the Lord says he is of more value than you think, he is a "son". "Go thy way, thy son liveth". What a message from the lips of Christ to a sorrowing father. The gospel meets the household difficulty, it is peace and joy to you and it will be that for your house, for Christ has nothing less than that in view.

Luke is the great writer as to the households of believers. Jairus had a daughter, and when she died he went to Jesus and "besought him that he would come into his house". This man says, "Come down and heal". He had not light as to the house, but

Jairus recognised that it is a household affair and the cure must come household-wise. If the Lord has gained you He means it to be a household matter. But when He comes in He shows that the conditions for help must be spiritual. He puts out those that mocked Him, for that element could have no place there, and "suffered no man to go in save Peter and James and John, and the father and mother of the maiden". He does not call her by name, but says, "Maid, arise", because the point was she belonged to that father and mother, and He says to them, "Give her to eat". They would not allow the scoffers in again, and that father would not supply food that would damage her constitution. If the house is for Christ we must not give what would vitiate the taste. He could trust that father and mother.

The nobleman does not yet recognise Him in that way. The Lord does not go down with him, but says: "Go thy way, thy son liveth". What a word for that man as he went his way! The Lord did not go with him, for He would induce faith in his heart, and the man went back a man of faith as to himself, not yet his house, but enough for the time. More would come. Then the servants met him, they were interested, and they remembered the hour, and the man remembered the hour too. Do you? Sometimes God has to remember for us. "I remember for thee, the kindness of thy youth, the love of thy espousals", but it is for us to remember too. The man did. There should be no half-heartedness or indefiniteness, and Christians should know the history of their souls.

The epistle of John is like the sailor's dead reckoning. You find your way by soundings. John gives evidences of life. One is: "We know that we have passed from death to life, because we love the brethren". Do you? If so you will not leave them.

The effect of remembering the hour, and putting things together for this man was that he believed and his whole house. Do we do this? Every day we should have a daily history and be occupied with what the Lord is doing; and the effect would be that we should be confirmed, and the blessing would spread.

So these are the two sides. First, the heart is satisfied with the wine of joy, and you have God with you in your circumstances; then when you come to life you are taken out of your natural surroundings and taken into a sphere where all is spiritual and dominated by Christ.

THE LORD'S PRESENCE

1 Corinthians 11 23 - 34; Matthew 18:20; Matthew 28:20; John 20:19; Revelation 1:12 - 16

J.T. It seems quite clear to me that the Lord's presence here with the saints for the support and guidance of His interests has to be distinguished from His coming in a spiritual way to them viewed as forming that which is brought into relationship with Himself. The former is alluded to much more than the latter, especially in Matthew's gospel, because Matthew presents to us divine administration and the assembly in that connection, hence the Lord is always here, whether with the twelve in their service, or with two or three of the assembly who are occupied with His interests; chapter 18: 19, 20. So that they should be supported in them; whereas John has before him the love side, the side that fits in with the Lord's supper; not that he presents the Supper, for he does not; but he presents certain things that occurred in the way of service by the Lord at the same time as that in which the Supper was instituted. John presents that which love in the saints would value.

It is worthy of note that in Luke 24 it says, "Jesus himself stood in the midst of them", whereas John says, "Came Jesus and stood in the midst". Every word of scripture counts. It is clear that John has in view not simply that the Lord would be with His disciples in the general way indicated in Matthew, but that He would come to them in a certain place wherever they were, "where the disciples were", see chapter 20: 19. It is not said they were gathered together, it is simply where they were. It is not indicated that He told them to be there, the point is that He came to them; thus it is quite clear that John has spiritual privilege before him, which love

in the saints would value, whereas Matthew in that which he presents has a public position before him, therefore he presents the Lord's promise that He would be with them always.

Rem. We want to know something of the love that will call Him into presence.

J.T. I think the Lord's supper according to Luke helps us. Luke presents Christ as the Priest; Mark presents Him in regard of levitical work. I think the Supper has a priestly feature in it; it develops spiritual affections and helps us in that way to become spiritual. Luke, no doubt, to some extent governed by the revelation to Paul, presents the Supper to us, in fact he is the only evangelist who does strictly give us the Supper in its own proper setting; and what is to be observed in referring to 1 Corinthians 11:23, which is in agreement with Luke, is that the Lord is referred to in an affectionate way. "The Lord Jesus the same night in which he was betrayed took bread". "This is my body, which is for you: this do in remembrance of me". And so it goes on, "this cup is the new covenant in my blood"; personal pronouns especially appeal to the affections of the saints. He says, My body, My blood, and in that way brings about the spiritual state in the saints that the Lord looks for.

Rem. It is beautiful. "My body ... for you".

J.T. It is as if the Lord were for the moment excluding other things to impress upon us that it is for us.

Ques. It would not be suitable then to bring in the far reaching thought to man on the gospel side?

J.T. The Lord in the Supper would impress us with His own special love to the assembly. Where the love of Christ is seen and apprehended the saints have love. In the Song of Solomon you get "We have a little sister and she hath no breasts". She was undeveloped in affection.

Ques. Would you say the Supper is where the saints say, "Come", but on the administrative side He is here?

J.T. In Matthew 28:10 Jesus says, "Go tell my brethren that they go into Galilee, and there shall they see me". The meeting place is fixed there, it is in Galilee. It is an administrative position and connected with it the dignity of royalty. "All power is given unto me in heaven and in earth". Then they are to go and "teach all nations", and He adds, "And, lo, I am with you always, even unto the end of the world".

Ques. What is the moral ground on which all this can be entered into?

J.T. Corinthians is intended to meet that, to call attention to the state needed to enter into these conditions.

Rem. It involves very deep moral exercise in view of the present conditions, which must not be overlooked.

J.T. I thought it would be wise to bring in Revelation 1, because there we have the Lord seen in the midst of the assembly, in the midst of the golden candlesticks, not in an administrative way as you get in Matthew, but in the garb of a Judge with power to enforce His will; and this raises a very solemn consideration as to where we are in regard of the conditions that have come in. Can we meet such an One in the judicial attitude in which He stands?

Rem. We have to take account of the altered conditions under His eye, but behind all there was the love of His heart.

J.T. Yes. So that notwithstanding the official garb, the evidence is present of His tender love to those who are true; so He says to John, as He lays His right hand upon him, "Fear not". Laying His right hand upon him did not denote His power, but

was an evidence of His love. Underneath and amid all the external majesty of His appearance and the judicial garments and the power that went with them, there is His love; although the paps are girt about with a golden girdle, His affections were restrained, yet the Lord makes it plain to John that He is the same One whom he loved and upon whose bosom he had leaned. John well understood it, and the question for each of us is, Where am I in regard of that in the altered circumstances?

I have no doubt that the revival of the Lord's supper in assembly history has brought about Philadelphia; the My in the Supper corresponds with the My in the promises to the overcomer in Philadelphia. The connection between the words used in the institution of the Supper and in the promises to the overcomer in Philadelphia is very striking. It is "my God", that is, the God of the blessed Man in the gospels, His God. It is the temple of His God, the name of His God, the name of the city of His God, the new Jerusalem which cometh down out of heaven from His God. It is as if He said, You have enjoyed My love in the Supper, and therefore you will enjoy and have pleasure and interest in everything that belongs to Me. The overcomer in Philadelphia would value every word of the Lord.

Rem. Therefore it is of immense importance to get to the Supper. Do you not think our great exercise should be not to miss the mind of the Lord in it, because He still cherishes what He had in view when He instituted it. In what we get here in Revelation, the love which instituted the Supper because of what it had in view, is now really appealing for recovery amongst the saints, so that those affections might be revived.

J.T. Therefore "in his temple doth every one say, Glory", Psalm 29:9. So the blessed Lord, as the temple, stood for the glory of God. The overcomer

is made a pillar in the temple of His God. We want to hold to the truth of the temple because the glory of God is there. Philadelphian times were marked, I should judge, by the recognition of the temple, that is where the light of God is, and in our meetings we should have that before us. We do not want anything extraneous, we want nothing outside of the temple, all that is necessary is there. "Know ye not that ye are the temple of God, and that the Spirit of God dwells in you?" I believe that is what God would emphasise.

Ques. Is the right moral state as necessary on the Matthew 18 side as on the side of John?

J.T. Surely; but I think Matthew is also reached through the Supper, in fact, everything must begin there. The Supper evidently has in view our position down here as identified with His interests; if we are not right in regard of Christ, if we are not true to our relationship to Him, what can be right? What can be right in a man's home if the affections of the wife are gone? He says to Ephesus, "I have against thee that thou hast left thy first love". The Supper is intended to hold and promote the affections. But we have started with John 20 instead of having our affections stirred up by the Supper according to Luke and 1 Corinthians; and have made it a doctrine instead of seeing that we arrive at the Lord's presence by having the state that calls Him and that He can come to. If things are not right in regard of the Lord's claim over our affections what can be right? The spring is in love which we have to Christ; first there is the love that He has to us and then the love that we have to Him, so it says, "Give me also springs of water", Joshua 15:19.

Ques. Does 2 Timothy help us in regard of the Lord's supper?

J.T. From our side 2 Timothy and Revelation 2 and 3 come first in view of the breakdown; these

scriptures are specially written in view of the breakdown. We get to 2 Timothy by seeing the state in Revelation 2 and 3, which gives us the account of things from the Lord's point of view, so that we may find our whereabouts, and we look for companions. Being found regulated according to 2 Timothy the next thing is I have the Supper, and that is available, if I have another Christian and myself, or two or three. There the love of Christ is before us, and we are entitled in a simple way to take up assembly ground. Now I hope this will not be misunderstood, because it is essential to see it. In our hearts and minds and affections we are entitled to clothe the saints that are available with assembly thoughts, and so we partake of the Supper, not simply in relation to the two or three with whom we walk, but in relation to the whole assembly, otherwise we would be a sect, and we should drop into a sectarian position. The assembly is here and the Lord loves it, and we take the Supper in the light of it, and come in in that way, I believe, to the assembly's affection for Christ. The Lord says to Philadelphia, "And shall know that I have loved thee". He is telling her that He loves her.

Rem. It is not exactly loving the two or three, but loving the assembly.

J.T. The Lord has nothing less in His heart than the assembly. Philadelphia has all the saints in view. It is important for us to distinguish between the position of the saints here in relation to His interests and the Lord being with them always which is connected with "There am I", and the former thought that He comes to them. John's thought is not only that He stood in the midst, but He came and stood in the midst. I think love delights in that word "came". He comes where there is affection. One would not like to be guided by the clock; not that I ignore it, for outward order is not set aside, but

He comes, it is a spiritual thought. The Lord graciously entered into time, and Corinthians and Luke recognize time conditions. "When the hour was come", but John presents Him outside of these, he presents Him coming through closed doors, it was a spiritual matter; therefore we are not governed by time in regard to the Lord's coming to the saints, it is entirely spiritual. We come together to break bread; the outward sign, the ordinance, marks the meeting, but the other is spiritual, and refers to the apprehension of the saints, and what they are capable of realizing. The Lord comes to those who love Him.

Ques. We break bread in the absence of Christ, do we not?

J.T. Yes; He is absent, personally He is absent. "If I go not away", He says, and He has gone away, but as regards His administration, He is always here; how could we be here today if He were not?

Ques. Would you say John presents the Song of Songs side?

J.T. Yes, I think so, and so does Ezekiel, he is the John of the Old Testament. The Lord has His own way of coming and going. There is a difference between our coming together and His leading us in assembly. We have the two thoughts. Jacob said to his sons, "Gather yourselves together" -- the assembly attitude, but being gathered they are to hearken and hear Christ as Head.

Ques. Is not the Lord's greatness often lost sight of?

J.T. According to John there is spiritual movement with us. I have been speaking a little lately about the tribes, and I think it is a very beautiful subject in scripture. There are the tribes of Israel, "Whither the tribes go up, the tribes of Jah", a testimony to Israel's custom to give thanks unto "the name of Jehovah". Now I think as we apprehend our place in relation to the Lord as Head, we are in

another position; the attitude then is Godward; the Supper is what Christ is to the saints and our response to Him; the tribes going up refers to a spiritual movement which has reference to God. It says, "When they had sung an hymn, they went out into the mount of Olives"; that was distinct movement. As we apprehend the Lord as Head, He is on our side, and being on our side He leads us Godward. The Supper is what He is to us, but as Head it is what the assembly (of which we are part) is to Him.

Ques. What is the mount of Olives?

J.T. The way to heaven, it was His own retreat. Psalm 119 is the man who delights in the will of God, and it is that man who goes up. The apostle who speaks of Christ coming and standing in the midst is the one who is used to recover the saints.

Ques. Before we close will you indicate your thought as to the passage read in Corinthians?

J.T. It speaks of the condition side, and the verses read call attention to that. Chapter 10 is the obligation side and chapter 11, is the love side, and the question is whether I discern the Lord's body. I may be inconsistent even in sitting down with the saints by eating and drinking unworthily, and thus be guilty of the body and blood of the Lord, and that is very solemn. The saints are not viewed as risen in Corinthians. It is the tabernacle position, the saints are viewed as the assembly of God which is in Corinth; that does not mean resurrection ground. There was no floor to the tabernacle, it was set up on the ground, on the sand of the wilderness. Corinthians is more the public position of the assembly here, whereas Colossians is, "Ye are risen with him". That is another position altogether, and so in Ephesians we are raised up and made to sit together in heavenly places in Christ Jesus, and that is in keeping with John 20.

Ques. Does the prayer in Ephesians 3 help us in regard to enjoying the Lord in assembly?

J.T. That is a question not only now of intelligence but of power.

Ques. When the saints partake of the bread and the cup are not our thoughts too often individual, when we should have assembly thoughts?

J.T. My own exercise, in sitting down to partake of the Supper, is to hold myself for Christ, it is an assembly occasion; we are to be for the Lord. I would like to hold myself for Him. The man was not made for the woman, but the woman for the man; the assembly is for Christ, and we are to hold ourselves for Him, but then if you do, you are not on individual lines, you are on assembly lines because the assembly is for Christ.

Ques. Would it be right to say that while it is the assembly, it is more the objective side and His suffering love, then He leads us to the other side?

J.T. We need to have proper thoughts in coming together to the Supper; it is our rallying point; we come to it from our respective paths in wilderness circumstances as those who belong to the assembly to remember the Lord Jesus where He is not, but when He comes, He comes to us as His brethren, which is a different position, and is an entirely spiritual thought.

In John 20 the saints are viewed as the brethren of Christ, so that the position John brings in is intensely spiritual, it is a heavenly scene. Therefore He comes into a company that are spiritually suitable to Him as His brethren, and He is there as Head. Mary Magdalene brings word to the disciples that she had seen the Lord and that He had spoken these things unto her. Apparently they were already there . I do not think the thought of their being gathered is in view in that chapter. I think the point is that they were there (see verse 19, New Translation), and wherever they were Mary finds them and the Lord finds them. He knows where they are, so He came and stood in the midst; that is what love does.

FAITH AND SPIRITUALITY

John 20:11 - 22

My object in reading this scripture is to seek to show that the great end in John's ministry is to bring about in the saints a state of faith and of spirituality, especially the latter. This chapter particularly presents the climax of the instruction, and my hope is that each of us may be led to emulate this remarkable woman, Mary Magdalene, who seems to stand out as the representative believer from John's point of view. Mary of Bethany expresses Luke's standpoint; she ministers to the heart of Christ here; that is the thought connected with Bethany, but John presents the heavenly position. Not that he presents the fact of the ascension as Luke and Mark do, but he leads us on to the spiritual apprehension of the heavenly position, set out in Christ as ascended. Now this remarkable woman is let into the secret of it; she comes into the good of it spiritually.

Having this great end in view, the apostle and evangelist, John, hangs all he has to say on certain "signs", which he says were done by the Lord in the presence of His disciples. They are not presented as done publicly, to convince men, but as instruction for the disciples. Luke presents the works of the Lord in their public bearing, for he sets forth Christ as expressive of grace here, but John selects particular works of the Lord, such as suit the object he has in view. Hence if we are attentive to the Spirit, and if there is corresponding exercise with us, we shall become believers as John looks for them, and we shall become spiritual and heavenly. In that way we shall answer to the mind of God, not only in regard to His millennial thoughts, but those thoughts of His which are, so to say, of permanent bearing, eternal thoughts, as we read elsewhere, "afterwards

that which is spiritual". It is that "afterwards" which the Spirit would impress upon us in this gospel, "that which is spiritual".

So the first sign here shows the Lord's rebuke on the intrusion of what is natural into that which is divine. The natural is the snare today. We see many governed by family considerations, governed by nature. So this sign comes in to deliver us. The whole scene presents what is natural, for it is the occasion of a marriage, and that is pre-eminently an occasion for nature to assert itself. Well, the Lord was invited to this marriage, and not only the Lord, but His disciples also, showing that the principal actors in the event were not indifferent to Him. They represent such as have a certain appreciation of Christ, they would not leave Him out, and yet He is only invited as One of the guests; He was not known as supreme. His mother was there also. Mothers, if they are spiritual, become wonderful instruments in the hand of God for the promotion of what is spiritual. We see that in Timothy's mother. What a contribution to the assembly we see in her, through her education of Timothy. The question I would raise with mothers is, What is each mother contributing to the assembly of God? You may wonder that I speak to the mothers, but there are many such, and I desire to raise exercise.

Thank God for the mothers if they are spiritual. Timothy's mother, instead of being on the line of nature, was on the line of faith, and it is only as mothers are on that line, that they can minister to the assembly of God, through their education of their children. Timothy is a typical man for the last days, and in him we can see the value of spiritual mothering in the house of God, if I may so express it. The mother of Jesus here was on natural lines, and she says, "They have no wine". She is intruding her natural link with the Lord into His service. Now as

I said, this is largely pattern for us, and as I have spoken to the mothers, so now I would speak to the young man. Jesus says, "Woman, what have I to do with thee?" That was seemingly a hard way to speak to a mother, but nothing is too hard if it is a question of the intrusion of nature into the things of God; if it is a question of robbing God of His due from me in regard to His service. The Lord would utterly refuse the claims of nature in divine things. Israel might have its natural claim to Him, but that claim must be deferred; it was not the moment for the introduction of that claim, and His mother falls into her place of subjection. The natural is subordinated to what is spiritual, for the dispensation is marked by spirituality.

Well, this sign comes in to show that spirituality begins in every one of us, in subjection to Christ, as the mother says here, "Whatsoever he says to you, do it". I would say to us all: Let not nature intrude itself into our relations with God, let us refuse it and rebuke it, as the Lord did here. When the work of the Lord was finished, He graciously directs that His mother should be cared for, but she must not intrude in regard to what is spiritual, on the ground of nature. So this is the beginning of signs, and in the initial sign we can see what is in the mind of the Spirit with regard to believers. It is a question of disciples of Christ, and the first sign to them teaches the refusal of natural ties in the things of God. Such would recognise it in its place, but we have to learn to refuse it entirely in regard to our service to God; it can have no place there. In my relation to God, all must be on spiritual lines, nature must not intrude there.

Then in the next sign, connected with Cana of Galilee, in chapter 4 we see a man captured for God, and not only the man himself, but his whole house. If nature is allowed in your house, you cannot look

for what is spiritual in your children. So here we find a nobleman, one with a certain status in this world; he was, as we say, a man of means and position. Well what discloses itself with regard to him is that his child is at the point of death; his position and status and nobility is powerless to relieve him or his house of the ravages of disease and death. I would raise the question, How is it with our houses? Are we living in our natural nobility? Are we boasting in our worldly status? It will be powerless to relieve in the moment of death. The escape is in faith. In the first sign the Lord secures the faith of His disciples. That glorious Man manifested forth His glory; the bridegroom and the bride are not the chief objects in the feast, but it becomes an occasion of His manifesting forth Christ's glory.

Then later in the chapter we get an additional thought. The Jews ask what sign He would show, and He answers, "Destroy this temple, and in three days I will raise it up". He spake of the temple of His body, and when He arose from the dead it says, "His disciples remembered that he had said this unto them, and they believed the scripture, and the word which Jesus had spoken". Do we believe the scripture? I have great anxiety as to the effort of the enemy to undermine and undervalue the Old Testament scriptures; it is to those scriptures that this passage refers. In Luke it tells us that He expounded to them in all the Scriptures the things concerning Himself. So that it was a great point with the Lord; and here, too, we are told they remembered what He had said, and "they believed the scriptures and the word which Jesus had spoken". It was in the light of the resurrection of Christ that all was recalled to remembrance, and they believed the scriptures. Now the nobleman in chapter 4 believed "and his whole house"; that is, the man came into the appreciation of Christ as the One who

quickens. What a triumph for Christ, not only to have secured the faith of His disciples, but now of this nobleman and his house with him. Henceforth, instead of considering for the nobility of his house, he would consider for Christ and for God. That is the effect of the second sign.

Then the next sign implies public power. As regards power, the nobleman was no better off than the impotent man at the pool, but as the subject of the ministry of the Lord, the man becomes a testimony to the power of God. Then next we have what sustains that power, the living bread. It is the Son of man, clothed with humility, coming down from heaven in order that He might die. Think of it! He died! Think of the reproach of it! It is His flesh that He gives for the life of the world, and in the eating of it we are sustained in power. Eating His flesh is intensely spiritual; to make it an ordinance is just Romanism, but as the Lord says Himself, the "words that I speak unto you are spirit and life". His flesh is meat indeed, and His blood drink indeed. It is in thus eating and drinking that one gets a spiritual constitution which enables one to be nothing at all in this world, but to live to God; one can afford to let all go that has to do with our place in this world as one feeds on this wonderful food. What a constitution it builds up, so that one is happy and free with God, though deprived of all else. There is spiritual sustenance in this food which will maintain us in life.

The following sign takes place in one who is "of age". That is, he is competent to look after himself; he can give an account of himself. Can we give an account of ourselves spiritually 2 Revelation 1 and 2 enable the believer to determine his position ecclesiastically, but if we are "of age" spiritually we shall be enabled to give an account of ourselves in every other relation, and to speak in a spiritual way as

saints. We shall know things which are the heritage of saints. And how? Because He has given us an understanding, and we know all things spiritually. Such an one can give an account of himself. This man could; he could trace the steps in his knowledge of Christ. The soul renders homage to the Son of God. The works of God were manifested in him, and the evidence of it is that he renders homage to the Son of God. So he that represents the work of God, the one of full age, can give account of himself, and can do homage to the Son of God. The Lord asks him, "Dost thou believe on the Son of God?" and he replies, "Who is he, Lord, that I might believe?" Then when the Lord says, I that speak to thee am he, he replies, "Lord, I believe. And he worshipped him". What a spiritual result of the work of God I He recognises Him as the Son of God!

The next sign, again, shows that to the believer death is removed from the spirit, the pressure of death is removed. In chapter 11 the great point reached is that death marks a moment when the heart of Christ is moved towards His people; it is then, at that moment, that we learn the sympathy of Christ. He loved all the family at Bethany, and this chapter presents how He estimated the pressure of death upon them. He knew just how it affected them, and His heart was moved towards them. It is a wonderful thing for us to have the sense of this, that He estimates our grief and that He is moved about us. In having to do with saints in bereavement, one is ever reminded of the Lord's tender consideration for His saints in their affliction. How He estimates the pressure of death.

Well, in this chapter we see how He relieves their spirits from it, and the result is seen in the next chapter, where they make Him a supper. What beautiful spiritual touches the Spirit gives to the narrative! Then six days before the passover Jesus

came to Bethany, and there they made Him a supper. Think of that! It is all for Him; that is the result which comes about through the service of Christ in these signs. It is a family scene, but the paramount Object of the supper is Christ. Every exercise amongst us ought to bring about fresh movement of soul in regard to Christ. He comes in and removes the pressure of death that He may have an increased place in our minds and hearts. They did it, they made the supper; they were all affected, and the Lord gets His place. There was a time when Lazarus had first place in the hearts of Martha and Mary, but now the Lord has that place; He is pre-eminent. It is a resurrection scene, a Colossian scene, so to speak, brought about as the effect of the signs upon the hearts and minds of believers. We find saints who have come into the light of Christ risen from the dead, and not only so, but they are risen with Him. It is quickening that enables you to take up the position in your soul. We live with Christ in our hearts and minds, that is the effect of quickening. You may ask: Do we do that while still in the body? Yes, I can take account of myself as risen with Christ; I am in the life of Christ, and very free in it, too.

Then when we come to the last and greatest sign, for chapter 21 is an appendix, we are lifted at once on to heavenly ground. This sign takes you out of the world in spirit, not out of the earth, but as another has said, the Lord here presents "an out-of-the-world, heavenly condition of life and being". We are brought into what is entirely spiritual and heavenly. These are the primary thoughts of God. God is a Spirit, and God is love, and in thus revealing Himself to us it must be in view of having a spiritual race of people, and a people marked by love. Since God is a Spirit and God is love, He will surround Himself with spiritual men, and men who love. By-and-by we shall be raised in spiritual bodies, but already

according to John the saints are spiritual. God intends to surround Himself with spiritual men, and this gospel shows how God would develop in us a state of spirituality. It is the same with the apostle Paul; he, too, aims at the saints becoming spiritual, so he says in 2 Corinthians, "if any one be in Christ, there is new creation". He does not say he is a new creature, but simply "new creation"; it is a wide expanse, the breadth and length and depth and height of the all things that are of God.

Now in John 20 Mary Magdalene represents the spiritual progress which is developed in the gospel; the height of the position is set forth in her. Chapter 12 is a resurrection scene, but that does not go far enough, great as it is. It does not give the full height of the thoughts of God. So Mary is seen here remaining at the sepulchre of Christ. The others believed, but they went away. Peter and John looked into the sepulchre, and they saw and believed, but they went home. Mary is detained at the sepulchre -- she does not go home. I would ask: Is there enough to attract our hearts away from our homes? or are our homes governed by nature? Such homes have a tremendous pull upon the heart. Only the love of Christ will be enough to draw us from our homes. Well, Mary stood at the sepulchre weeping, and as she wept she stooped and looked into the sepulchre and saw two angels in white sitting, the one at the head and the other at the feet, where the body of Jesus had lain. They were there in the full recognition of the dignity of the One who had been there, but He was there no longer, and they cannot satisfy the heart of Mary. She turned away from them, and then she saw the Lord. It was all spiritual, and so she did not know Him, but He manifests Himself to her in calling her by name. He says, "Mary!" It is as if He would say to her, I know you, I know your heart, I, know all about you; but you must be

regulated, your connection with Me is to be wholly spiritual, and wholly in regard to My Father in heaven. "Touch me not ... for I am not yet ascended but go to my brethren".

She was not to be alone in the blessedness of the new position, and afterwards Mary would say, I could not be alone, I must have the brethren. Spiritual affections take in the brethren. "My brethren" the Lord calls them. Love appreciates that; the more one goes on, the more one appreciates the brethren -- the brethren of Christ! Hence in Ephesians, which corresponds largely to John, we are spoken of as "raised up together". Mary would not desire to go on alone, no, it is "raised up together, and made to sit down together in the heavenlies in Christ Jesus".

"Thy saints, O Lord, with Thee in glory met". (Hymn 160)

If we are to have them there, why not here, and so He says, "Go, tell my brethren, I ascend". The message is the great climax of the instruction in the thoughts of the Lord. "I ascend unto my Father, and your Father; and to my God, and your God". She went and told them these things, and that she had seen the Lord; that was her portion, she had seen the Lord. Then the same day at even Jesus came. I think the word "came" has to be dwelt upon. He comes to such as have faith and spirituality. Where saints are together in this way, as those in whom there is faith and spirituality, He will come; "then came Jesus and stood in the midst". We shall experience it. Then so that they might be equal to this great light and sustained in it, He breathed into them and said, "Receive ye Holy Spirit". Whom does He send? Those who are with Him before the Father; the Lord would commit Himself to them; He will send them. So He says, "whose soever sins ye remit, they are remitted to them". All that you

do upon earth I will ratify in heaven, but that is true for those in whom there is faith and spirituality.

I would commend to you the urgency of these things. God would have us to be spiritual, and He would have us love!

MODELS

Matthew 11:29, 30; Philippians 3:15 - 21

I have in mind, dear brethren, to present from these Scriptures and from others to which I may feel obliged to refer, the place a model or pattern occupies in the things of God. You will recall how, when the tabernacle was to be constructed, God said to Moses that he was to be careful in regard to the pattern of it, that in the building of God's dwelling there was to be no deviation from the pattern. It was a question of God's habitation, and God was concerned that it should be in every way as the word says, "according to the fashion thereof which was showed thee in the mount", Exodus 26:30. Now, we have obviously in that, a word which should be ever before us in regard of our position here in relation to the house of God. I do not know if it can be said that the physical system was made exactly by pattern although everything was the result of the word of God. We have a word in Hebrews 11 which is suggestive in that respect: "The worlds were framed by the word of God". We know from other scriptures that the creation was the result and outcome of God's commandment. "He commanded and it stood fast" (Psalm 33:9), but there was at the same time a speaking, and God speaking necessarily suggests some expression of His mind. The worlds were framed by the word of God, in fact it says they were made by the Son, "By whom also he made the worlds", Hebrews 1:2. In the formation of the physical universe, wisdom was there, indicative of the fact that whatever was done, was done according to wisdom, but there is no reference that I know of to a pattern, in fact you could scarcely think of a pattern when the direct workers were divine Persons, but when we come to human agency in divine work, a

pattern becomes necessary. The passage in Exodus emphasises the importance of that.

I read that word in Matthew from the Lord's own lips, "Take my yoke upon you and learn from me", having in mind that the Lord is about to introduce the great subject of the assembly and it was important that His disciples, and indeed all who believe on Him through them should have a pattern before them. It may be observed that in approaching this great subject of the assembly, the Lord was very deliberate and measured in His instructions. Some subjects in the gospels are presented, notwithstanding their importance, very briefly; but this great subject of the assembly is unfolded to us, as I said, in measured and deliberate discourses, and accompanied by examples, so that those who had become followers of Christ through faith, should know how to act, when they had to do with the assembly. Hence the Lord presents the idea in Himself of a model. "Learn from me", He says. We are also to listen, but that is more Luke. I think Mary of Bethany suggests to us the ideal of the Spirit in Luke. She was a listener, and there is no habit more important to cultivate in divine things than to listen. "Keep thy foot when thou goest to the house of God", the word says, "and be more ready to hear than to give the sacrifice of fools", Ecclesiastes 5:1. The house of God is the place for hearing, and I take it that Mary of Bethany is a model hearer. She could listen notwithstanding very great interference and complaint. You may be able to adduce very good reasons for not paying attention to what the Lord is saying at the present time, reasons which are more or less satisfactory to yourself, but no reason can be satisfactory to the Lord for your withholding your ear if He is speaking. So Mary is set before us in Luke as a model in that regard, a model listener, and she could listen in spite of interference, in spite of severe criticism. It is said, "Mary

sat at Jesus' feet and heard his word", Luke 10:39. What that word was we are not told, but whatever He was saying, she was taking it in. Let us be prepared for that. Luke gives us this side and before he brings it forward he tells us of the manner of the Lord's speaking. He presents Him to us in Luke 4, that passage of unique beauty and force where the Lord is speaking in the synagogue. I judge it was a comparatively small room that He spoke in, but it says he went in "as his custom was". The Lord had customs, and it is well to take note of them. He "stood up to read and there was delivered unto him the book of the prophet Esaias". He read it, one might be bold to say, as it never had been read before. It was read by the Lord Jesus. One would love to listen to Him reading the Scriptures. Then He closed the book, sat down, and the eyes of all in the synagogue were fastened on Him. And then we are told He began to speak and what He said was, "This day is this Scripture fulfilled in your ears". It was fulfilled in their ears; it does not say in their hearts. There is much fulfilled in our ears which is not fulfilled in our hearts. What follows in Luke 4 shows unmistakably that what the Lord said was not fulfilled in their hearts, but the witness of its being fulfilled in their ears was that they marvelled at the gracious words which proceeded out of His mouth.

You can understand why Mary had chosen the good part. It was to her undoubtedly delightful to sit down at Jesus' feet and we ought to note all that the Spirit says about her, she "having sat down at the feet of Jesus was listening to his word", Luke 10:39. In that speaking, we have the idea of the tabernacle developed. The Lord opens up and unfolds and sets in order divine thoughts, and all that He said He was; so Mary was in greater favour than even Moses on the mount with the Lord. I would ask you to dwell on it. She was listening to the

actual words of the Son of God, as He unfolded the thoughts of God, and that is the idea really of the tabernacle. She was in a position to receive into her soul divine thoughts, and one can understand how the Lord would pour them into her ear, not indeed that it is stated that He was speaking to her. He was speaking and she was a model listener, so you can understand how one thought after another would find a lodgment in her heart. Then in the next chapter, the Lord is seen praying, and one of His disciples says to Him, "Lord, teach us to pray". Mary had heard Him speak, had heard Him present the thoughts of God which were to be received into human minds and hearts, but now in chapter 11 He is seen as the High Priest. In the first case He is the Apostle, in the second, the High Priest speaking to God; and one of the disciples when He ceased said, "Lord, teach us to pray, as John also taught his disciples".

Well, that is Luke, but Matthew, as I remarked, is presenting the assembly and he contemplates the followers of Christ as becoming members of it, as having part in it, so he sets the Lord before us as saying, "Take my yoke upon you and learn from me". What were the circumstances at the time the Lord said this, dear brethren? Circumstances such as would fill the ordinary heart with dismay and discouragement, whereas the Lord is seen in triumph. "At that time", as we read in the earlier verses He turns to the Father and says, "I thank thee -- because thou hast hid these things from the wise and prudent and hast revealed them unto babes". He is in the spirit of thanksgiving; He is in the presence of the Father, as sovereign ruler of heaven and earth, and He is presented there as the model of every one that should believe on Him from that time onwards. Now you will understand in speaking thus, I would desire to bring the thought of a model down to ourselves, and one has ample warrant for it in the epistles, not

only in the one I have read but in others. Peter, for instance, says to the elders, "the elders which are among you", for they are the ones who are to be taken account of, "I exhort whom am also an elder and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed -- or shepherd -- the flock of God which is among you", 1 Peter 5:1, 2. That is what you are to be engaged in, then He says, "Being ensamples (or models) to the flock".

John in like manner addresses himself to the fathers who would naturally correspond with the elders, for a young man can hardly be an elder. John says, "I write unto you, fathers, because ye have known him that is from the beginning"; and then again he says, "I have written unto you". I understand that the letter being referred to a second time carries the thought of continued or permanent obligation, it is a letter that has been written and remains. What is contained in the word to the fathers? Because ye have known Him that is from the beginning; that is all. Well, who is He that is from the beginning? It is the Model, the divine Model for the fathers, for the elders. In this passage it is not "that which is from the beginning". We get that in the first chapter, for the Spirit of God is speaking there of eternal life, hence He begins with "that which is from the beginning"; but in the second chapter He is speaking of the Person and the fathers knew the Person. In this way they could be fathers, and where there are fathers you look for children, and in the children you look for some representation or continuance of the fathers.

So Timothy was Paul's child in the faith. His mother handed on the faith, but his mother was not the model, she is not so presented. She formed the character, doubtless, and mothers under God contribute enormously to the house of God. One need only

cite Timothy as an evidence of the contribution which the faith of a grandmother and a mother yields to the house of God. He was not only the child of a mother and a grandmother who had faith, but spiritually the child of a father who knew Christ as the One who is from the beginning. Paul was spiritually his father, and we can have but one father in that sense. Paul says to the Corinthians, "For though ye have ten thousand instructors in Christ yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel", 1 Corinthians 4:15. The Corinthians were his, the product of his ministry, but they were not taking very well to his pattern, and that is the defect, dear friends. The pattern was entirely according to God, for the apostle says, "Be ye followers of me even as I also am of Christ", 1 Corinthians 11:1. God had so formed that wonderful man that he could speak thus by the Spirit as inspired, he could speak of himself as one to be followed. But then the Corinthians were not following. The model was there, one who followed hard after Christ, one who was known to them and had laboured in their midst, but they were not followers. Hence the apostle says, "For this reason I have sent to you Timotheus, who is my beloved and faithful child in the Lord, who shall put you in mind of my ways as they are in Christ", 1 Corinthians 4:17. In other words he accompanies his letter to them by his child Timotheus, and why? Just because he was his child. I do not know, and one has to be very humble about it, whether one has any such, whether one can father a child spiritually. In speaking of mothers, and the place they may occupy as contributing to the house of God, I would commend to you, and to myself also the vast importance of fathers in Christ; that is, those who know Him that is from the beginning. I can see in the fathers the traces of the Man of the gospels. The more one advances in the truth, the

more one finds interest in the gospels. They present not progression, but perfection from the outset in a Man an the fathers are marked by the knowledge of Him that is from the beginning. Hence, while the mother contributes to the formation of the character, the father gives spiritual status and tone, so that there is a representation under God's eyes of what Christ was as presented to us in the gospels, and in that way Peter can desire that the "elders which are among you" should be ensamples or models to the flock.

And now, what about young men? John has a letter for them, and one is always reminded of Timothy when it becomes a question of a young man, and so the apostle knowing full well how Timothy would be looked to as his child, and realising how important it was that he should be in every way in keeping with himself, urges on him to take heed to himself and to the doctrine. Let me just read to you what he says about this point in the first letter. "Let no man despise thy youth". That was an obligation resting on Timothy; "but be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity"; 1 Timothy 4:12. What an obligation! what a word for young men! The elders are to be ensamples or models, but the younger are to see to it by their deportment that no one despise their youth, and that there should be a model presented in these features, in word, in conversation, in charity, in spirit, in faith, in purity. How does that come home to one? I have to be a model to my brethren as Paul says to Timothy, "Thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering", 2 Timothy 3:10, 11.

Now, having called attention to the elder and to the younger, I want to come to Philippians where they are not distinguished, but set down together, for, when it becomes a question of the race to heaven,

it is a matter for each one, whether old or whether young, as to how he is pressing forward. So Peter, to whom we have already referred, says, "And all of you bind on humility towards one another" -- all of you. A sure way in a difficult day is to bind on humility. You bind it on so that it does not fall off easily; if it is bound on it is there permanently. And so the apostle says to the Philippians, "Let us therefore as many as be perfect be thus minded". As many as be perfect! how the Holy Spirit would address Himself to us; yea the Lord; as to how far we have come on together spiritually, how far we are agreed in mind and heart. "Let us therefore, as many as be perfect be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you". We can, for the moment, leave the things in the hand of God that may not be mutually clear to us, that gives God His place. They are in good keeping; you may leave them there and the Word says "God shall reveal even this unto you", but let us see to it that we are not divided in heart. We have to see to that, and leave the rest with God. Well, then, are we to agree to differ? No, that would not be in accord with a heavenly minded man. No one who apprehends the calling of saints wishes to differ from his brethren, nor is he content that there should be a difference. There must be no agreement to differ, that is not heavenly-mindedness; that which is the occasion of difference is in the hands of God, and He will not let it rest, He loves His people too much for that, so the apostle says, He will reveal it. But are we prepared for the revelation that God will make, for He will do it, dear brethren.

And then the apostle goes on, "Nevertheless whereto we have already attained, let us walk by the same rule"; or as the New Translation renders it, "let us walk in the same steps". There are the steps of Christ, and there is much in that way for us in

common. Then he continues, "Brethren, be followers together of me". Mark that, not now separately, but together. How far can I follow Paul with all my brethren? That is the question I have to put to my soul. You will understand the apostle speaks of himself as one whom they had known, and in whom what Christ is was brought livingly near to them. I must not follow alone, how far can I follow with my brethren? I am not ignoring that one has to take heed to oneself, but the nearer one is to the Lord, the nearer one is to one's brethren, and I can assure you it is much easier to follow with them than alone. The word tells us that two are better than one, and a three-fold cord is not quickly broken. So if one fall the brethren will lift him up, the brethren will help him and they do help us. The nearer you get to the Lord, the more you love that word together. So in the epistle to the Ephesians, you get "raised us up together and made us sit together in heavenly places in Christ Jesus" and no one would have it otherwise. And so in regard to our walk on our way to heaven, for this passage in Philippians refers to the way to heaven, the apostle is urging on the saints to move together. One has often referred to the first movements of the Israelites when they were called out of the world, how they went out of Egypt five in a rank; they had to learn to keep rank, so in the wilderness each tribe and each family had his own place in relation to the tabernacle, and hence as the ark led forward each tribe would fall into line accordingly. They marched together, that was the divine thought. And so here, dear brethren, the apostle urges upon us that we are to be followers together, not so many isolated individuals finding our way as best we can, no, we are to keep near to the brethren to keep beside them.

He goes on, "and mark them which walk so as ye have us for an example". That does not mean

that we are to be occupied with those who do not walk like Paul, the word is "fix your eyes on those walking thus as you have us for a model". So, dear brethren, one would urge, that we should keep our eyes on those who walk like Christ, who are followers as Paul was, for he says "as you have us for a model". Fix your eyes, he would say, on everyone who walks as we do. And then he proceeds to show that the principle of example continues until we reach the glory, when it is not Paul, surely, but Christ, for he says, "Our conversation is in heaven"; that is the centre of our interests, "from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body". That is the model in heaven, the model here was Paul because he walked after Christ; that is to say in the wilderness it is a question of smallness, despicableness, a question of the followers of the Lord being the filth and offscouring of all things for that is befitting in a world that rejected Him. But when you think of heaven, and the model there, who is it? The Son of God. So we read elsewhere, that we are predestinated "to be conformed to the image of his Son that he might be the firstborn among many brethren", Romans 8:29. Christ is the great and blessed model in heaven. Christ as the Son of God and it is only a moment until He brings us bodily into conformity to His body of glory, so that all there shall be after the pattern of Christ, and He the firstborn among many brethren. That is the divine thought.

I believe God would hold us together not with the thought that we can leave things indefinitely, but rather with the sense that we are in God's hands, and He will reveal what is obscure and meanwhile we are to be followers together, as far as that is possible, of Paul who followed hard after Christ who, as he says, is our model. May God bless the word.

THE GREAT INCENTIVE TO PRAYER

Luke 3:21, 22; Luke 5:16, 17; Luke 6:12, 13; Luke 9:18 - 20, 28, 29; Luke 11:1 - 13; Luke 22:41 - 44; Luke 23:34, 40 - 43

It is before me after much consideration to speak this evening on the subject of prayer. In Ephesians 6:18, the saints are enjoined to pray "at all seasons, with all prayer and supplication in the Spirit" -- a fitting end to an epistle that unfolds the whole purpose of God; for the more light vouchsafed, the more sense there is, in those who value it, of the need for prayer, especially in the light of the statement that God "is able to do far exceedingly above all which we ask or think". This is a great incentive to prayer.

Now in introducing so important and practical a subject, one would refer to the fact that the beginning of the great work of God in Europe was marked by prayer, as if the instinct were present that tremendous opposition stood in the way of its progress in that part of the world, hence the need is expressed in prayer. First, the man of Macedonia beseeches that extraordinary vessel of the light of God from heaven to come over. It was an urgent prayer to come over and help; then, arriving at Philippi, Paul and those with him found a place of prayer, perhaps the first formal prayer meeting mentioned, not that collective prayer is not found earlier, but here we get a place for it. The apostle and his company are led to that spot, and in connection with it they find engaged in commerce a woman of Thyatira, whose heart the Lord opened so that she attended to the things spoken by Paul Light came into her soul, and having been baptised, she besought Paul to come into her house. Then we are told that, as they went to prayer, a female slave met them, as if the enemy was now aroused, knowing what was involved in this form of service, and started to oppose.

This woman had a spirit of Python, by which, in prophesying, she brought much gain to her masters, showing that Satan was entrenched in the spirit of commerce in that part of the world, and would not have his domain touched, for a prayerful people would spoil that order of things. The building up of a commercial system is not compatible with prayer. Prayer gives God His place, who created all things and gives them to us richly to enjoy. They are sanctified by the word of God and prayer, but the great commercial systems of the world, in any country, are not sanctified by the word of God and prayer, and we have to be on our guard against them.

One of the great snares of the present time is the world of commerce: it offers much attraction to young people, whereas they fail to see that Satan is entrenched in it; indeed, it is a remarkable fact that in the Old Testament the king of Tyre (Tyre being the great commercial centre) is a type of the devil himself (see Ezekiel 28). This female slave, in Acts 16, who brought much gain to her masters, becomes the agent of the devil to oppose a people who were going to prayer. This really brought about the arrest of Paul and Silas, who were thrust into the prison, but we find the indomitable spirit of prayer there.

I refer to this because prayer lay at the root of the great work of God that spread into Europe, and eventually into this country, and it is doubtless the thought of God that the end should be as the beginning. The testimony obviously remained in Europe, and at the outgoings of Europe. There, in the ways of God, it has stood and will stand; and it is with that thought before me I speak, that at the end there should be a people characterised by prayer.

I wish to illustrate the great results of prayer from the blessed Lord Himself, guarding my remarks with the thought that the Lord is unique, and that there are features in each instance that belong to Him

exclusively. But there are also features which correspond with these results of prayer in each Christian. I have read these scriptures in Luke with this before me.

There are eight instances in Luke's gospel in which the Lord Jesus is seen engaged in prayer. In speaking of these my thought is to interest the young people specially. In chapter 3 it is the Lord identifying Himself with the remnant of God's people; and it is your privilege to follow His example. It is not enough to have light in your soul in regard to your sins, or your eternal destiny. God looks for definite identification, with His people, on the part, of every one having light.

Moses, when he became great, chose to suffer affliction along with the people of God; that is the example the Lord sets here. All the people having been baptised, Jesus was baptised and He prayed. I wish to impress upon the young ones the thought that your entrance amongst the people of God must be marked, if you are to progress, by this. The Lord had come and definitely identified Himself with the repentant people of God. He was the Son of God and outside of this personally, having no sins to confess, but He identified Himself with them. All the people being baptised, He was baptised. He did not go in first. You see it is identification. He is not giving a lead here, but is taking His place humbly with a repentant people. He comes in last, but coming in last, He is morally first, for of Him alone it is said that He prayed. He did not take up His baptism lightly, but seriously. Unless we take up our position in connection with the people of God seriously and in prayer, we shall not progress. It is for the youngest to begin thus, not indeed necessarily in the assembly, audibly, you must begin in your closet.

What was said of Paul in the Lord's great introduction of him to Ananias was, "Behold, he prayeth"

(Acts 9). If any one seeks to identify himself with the saints, I would like to know what his conduct is alone in secret. How does he get on there? "Pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly", Matthew 6:6. He will give you power in the assembly.

Now what you see here is the Lord Jesus praying as He is baptised, and the heaven is opened. I should not like to be with the people of God except with the approval of heaven. You must, of course, seek the approval of the saints; one great principle in Christianity is reception, but the saints are particular as to their reception. It is said of Jesus, He was "received up in glory", 1 Timothy 3:16. Do you not think that heaven exercised the keenest discrimination in that reception? Indeed it did. Though the Creator of the heavens, He was Man, and had walked this earth under the eye of heaven. He was "justified in the Spirit"; we are told that He "has appeared to angels, ... has been received up in glory". Received up! So, if I am to be amongst the people of God, it is with the approval of heaven. How do I know that I have that approval? The Lord had it by the extraordinary opening of the heaven upon Him. Wonderful! The angels could look down, and the Father saw Him and announced His pleasure. "Thou art my beloved Son, in thee I have found my delight", Luke 3:22.

You say, I cannot expect that. No, but for us heaven's approval is found in the assembly. I do not wish to be with the people of God without their approval. The saints normally reflect the mind of heaven, and you may be assured of this, that if it can be said of you, as it was said of Saul of Tarsus: "Behold he prayeth", you will find the approval of the saints.

Before I pass on to the next scripture, I would say

a word about the Spirit. I think the Spirit of God comes in in connection with heaven's approval. I would not care to be amongst the people of God without the approval of heaven by the Spirit, for it would mean I am unequal to the surroundings, for I am not a prince. God's thought is that you come in as set amongst princes, but not as a beggar. It would be a poor thing to be set amongst princes as a beggar. You are taken outside of that state, and set amongst princes as a prince in the reception of the Spirit.

In connection with the second prayer, the Lord is in the wilderness. Young believers do not care much about that place. They like to be in the crowd; one often dreads large meetings for the reason that young people are apt to be governed by natural feelings among other young people, whereas the truly exercised soul wants to get alone, he wants to withdraw from the crowd. The Lord was in the wilderness in a desert place, but was praying there. The desert does not hinder prayer, it aids you in that exercise, for there is nothing in the wilderness to attract the flesh in us. The Lord was there as withdrawn from the crowds. I would urge that feature in regard to prayer -- the acceptance of the actual situation that the world is a wilderness. You may come to the meeting and be amongst the people of God on worldly lines. The Lord "withdrew himself into the wilderness and prayed".

Following upon this, He was teaching on one of the days and great men were present. Pharisees and doctors of the law, persons that would tend to overawe one, but "The power of the Lord was present to heal them". One at times awakes to a sense of the need that there is in this world, not only in the poor leper -- full of leprosy, who was avoided by everybody -- but in these Pharisees and doctors of the law, these distinguished persons. The need is also there.

Am I indifferent to it? Is it of God that one should have the light of God in one's soul -- the knowledge of the cleansing value of the blood of Jesus, and the power of the Holy Spirit, and be indifferent to the fearful need in this world? No! The Lord would have us to be sensitive to all these things, and amongst them all to be in the desert place, praying. You may be sure of it that if you take things up thus seriously, the power of the Lord will be with you -- that power which was present to heal.

Let us pass on to chapter 6. This scripture suggests that you cannot do things of yourself, even your ordinary prayers do not suffice; and so the Lord is seen apart on the mountain -- a whole night in prayer -- with a view to selection. One marvels at it. I have often said it (and practised it, too), that the best way to spend wakeful hours is in prayer. I have not a doubt that God gives wakeful hours, orders them for us, so that we may pray.

The responsibility of things is so overwhelming; but as you are with God, you find an outlet in regard to the need of men and the people of God. The Lord spent a whole night in prayer. In the morning He chose out twelve from His disciples whom He named apostles. You see the work is so great you cannot do it of yourself, even if you had the power of a Paul. This is one of the greatest lessons a servant has to learn. And so the Lord (not that I am limiting His power, but am speaking of Him as an example) would have twelve working with Him, for the need was so great. Then He descends from the mountain with them and stands on a level place. He is down where the need is, and with Him are the twelve vessels of His power.

The point is to see the need; then there is the accompaniment of prayer, through which great results are brought about. As it says: "Supplicate therefore the Lord of the harvest that he may send

out workmen into his harvest" (chapter 10: 2). I do urge the great importance of this. It is within the range of every one of us to pray that the Lord may send out labourers into His harvest, and He will answer our prayers.

Now the fourth prayer is in chapter 9. You will see there is progress. What comes out in this scripture is that, as the Lord is praying alone, He makes inquiry of His disciples as to who men said He was. Abroad in Christendom there are a thousand and one thoughts about Christ which are entirely wrong, some of them are blasphemous thoughts. Can I be indifferent to them? I cannot. No one who is with God can be indifferent to anything that affects Christ. As He is praying here this question is raised; for it is important that the disciples at least should know who He was; and it is important that we, as surrounded by these thousand and one views (blasphemous many of them), should know who He is.

Can you give a ready answer as to the Person of the Lord? Does it affect you as you hear Him blasphemed? If you love Him, it does. If you love the Lord, His very name taken in vain in your hearing is distressing to you. You resent it. It is remarkable that those who make so much of His mother dishonour Him in the use they make of His precious name. Is it nothing to you? If you are characterised by praying, it makes a great difference to you. If you have seen Him in His beauty in the sanctuary where God dwells, you would be distressed as you hear His name blasphemed by His creatures. "Whom do ye say that I am?" Peter is ready with the answer: "The Christ of God". God has got Christ, the anointed One. He has One by Him who does all His will, the Vessel of His grace. Peter readily acknowledges that and confesses Him. We have nothing here about the revelation made to Peter. That is not the point. Here it is the knowledge

of the Person of Jesus as the outcome of prayer. In the next passage of this chapter you have a change presented. If you know the Lord, you know He is different from all other men. The great error of the day is to bring the Lord Jesus down to the level of other men so as to compare Him with them, but He is different. What you find is that it was as He prayed His countenance became different. You want to apprehend what this difference is.

For example, if you go into the world and become defiled by it, you are like it, and hence the necessity for the red heifer (see Numbers 19). The red heifer suggests what is different; it is the principle of a different kind of man; it typifies Jesus who died, and by that death you are cleansed from assimilation with the world. It says in Romans 12"Be not conformed to this world, but be transformed by the renewing of your mind". How readily young people slip into the ways of the world, its customs and its sayings! The more spiritual you are, the more you abhor slang, and also the fashions of this world. They issue from the defiled sources of this world. The divine idea is to be different, it comes out in prayer. I am seeking what corresponds in us as we pray. He ascended the mount to pray. "And as he prayed the fashion of his countenance became different, and his raiment white and effulgent".

Applying that to the believer, I understand it to mean that in occupation with the Lord you become like Him. As it is said: "We all, looking on the glory of the Lord with unveiled face, are transformed according to the same image, from glory to glory, even as by the Lord the Spirit", 2 Corinthians 3:18. In result, you are amongst the saints, not as you were -- you are different.

One loves to see brethren changed in that way, and rejoices in having seen it. One would seek that it should take place in oneself: that there should be

with us that constant change from glory to glory. We are thus different; we have taken on new features, and the saints discern it .

In chapter 11 the reference is to what is local, and again we have prayer. What I have said so far is general, but when you come to chapter 11, which is preceded (as already before us today) by the Lord's appointing seventy others also, and sending them "two and two before his face into every city and place where he himself was about to come", we are in the presence of truth that refers to a local company. If you are not exercised about your local company, you have no part in "the angel" of that locality. You will find that as you progress in the truth you take up your local responsibility.

One longs that everyone should have a sense of responsibility, for unless you take up the sense of obligation you are of little moral worth. The absence of moral obligation paves the way for the building up of clericalism and has led to the handing over of religious affairs to a committee of men. Here the Lord is praying, and one of His disciples said to Him: "Lord, teach us to pray". It is as if our local brethren need to be taught how to pray. As they pray, they will find abundance of local furnishings, which are really heavenly furnishings.

The prayer has in view the bringing out of heaven into your locality what you know to be there. So the Lord ends the passage with the thought that the Father who is of heaven (not in heaven as Matthew) gives the Holy Spirit to them that ask Him. I refer to it now in a general way as applying to a locality, for you cannot have things right in a locality without the Spirit. It is the Spirit, not for yourself exactly, but for the locality. You want the Spirit with all the brethren, and you must never rest till all of them are characterised by the Spirit of God. You will never have peace nor conditions for Christ locally unless all

the brethren are imbued with the Spirit of God. The way to reach this is by prayer: "How much rather shall the Father who is of heaven give the Holy Spirit to them that ask him?"

In this way your local needs are met. You have secured a place for the Lord, like David: "I will not give sleep to mine eyes, slumber to mine eyelids, until I find out a place for Jehovah", Psalm 132. In order to have a place for the Lord, the saints in the locality must have the Spirit. You may say, Every believer has the Spirit, but you want to see the results of that in your locality. The Lord knows those who have the Spirit, but the evidence of this is in the fruit of the Spirit. If you do not see this, ask the Father in heaven and He will give the Spirit. Get the right idea in your mind, and do not rest till it is realised in the fruit being there. It is realised through prayer. "Ask, and ye shall receive", Matthew 7:7.

Now in chapter 22 we have the blessed Lord in suffering. One would not hide from anyone that suffering belongs to our position as apart from the world. As set in this world, in the presence of the principalities and powers of evil, the universal lords of this darkness and spiritual power of wickedness in the heavenlies, you cannot escape suffering. If Satan cannot seduce you, he will persecute you: he has the means to do it. He has brought all his forces to bear on the Lord. I want to dwell for a moment on the manner in which He acted then. "He was withdrawn from them about a stone's cast and kneeled down". It was a serious situation. One refers to it with the deepest reverence. It is without a parallel.

Though God in Person, it is as Man that Jesus was facing all the power of evil and praying. I put it to you, How can you expect to face the power of evil except by prayer? There is no other way. When Samuel prayed, he took a sucking lamb and offered

it as one humble and dependent on God. At that moment the Philistines were arrayed against Israel, but the Lord thundered on them (see 1 Samuel 7).

I am not enlarging on the Lord's sufferings, for that would be too great a subject just now. I am speaking of your position and mine as meeting the forces of evil. We cannot escape them. But how are we to meet them? Only by prayer. He "kneeled down". Elsewhere we are told He prayed three times, and thus set us the example as to the limit of times. Here He prayed kneeling down, and so intense was the conflict, that "his sweat was as it were great drops of blood falling down to the ground". How much have we approached to agony like this? The apostle Paul says: "I would have you know what combat I have for you", Colossians 2:1. What kind of combat? It was one of prayer for the saints. It is on our knees that we defeat the forces of the devil.

Now, passing on to the last scripture, let us dwell on the marvellous grace that shone in Christ in the midst of the most terrible suffering! It should have its counterpart in us. You see it is a prayer, but, unlike the former ones, it is a prayer for others. It is rarely we find recorded what He actually prayed as here and in chapter 22 also, He said: "Father, if thou wilt, remove this cup from me", etc. Perfect, holy submission marked Him. What an example for us in suffering! The will of God is before Him. Submission to that will should also mark us in suffering -- absolute submission. Every kind of insult and imprecation was heaped upon Him, but there was no resentment toward His persecutors. "Railed at, we bless", 1 Corinthians 4:12. That is the counterpart of it. As you bless, as the spirit of grace shines in the midst of the sufferings, God will not fail to give you recompense. You will see something in the way of fruit as recompense.

I refer now to the thief. I have no doubt that as

you find the prayer: "Father, forgive them, for they know not what they do", in Luke only, so you find the repentant thief in Luke only. The Father doubtless gave him to Christ as part of the spoil from His murderers. It was a wonderful transaction that interested heaven supremely. Aside from the precious sufferings and death of the Lord, what could be more interesting to heaven than the repentance of that precious soul, hanging by His side, a trophy of grace? May we not, as we maintain the spirit of Christ in suffering, look for such answers from God, encouraging us in our service?

In closing the word which I believe was received from the Lord, I would leave with you the impression that prayer is essential to the moment. There is no lack of light, but the realising of what is presented by the light comes about through prayer. As James says: "The fervent supplication of the righteous man has much power. Elias was a man of like passions to us, and he prayed With prayer that it should not rain; ... and again he prayed and the heaven gave rain, and the earth caused its fruit to spring forth" (chapter 5: 17, 18).

Do not forget that! The first book of Kings does not tell us anything about the fruit, but James does. There was fruit from the earth in answer to that second prayer. That is what we want. God gave rain from heaven, and the earth brought forth its fruit. We should not have it otherwise. We do not want heaven shut up, but if it is shut up, or appears to be, prayer will open it for spiritual ends. God will give the rain from heaven, and the earth will bring forth its fruit. May God bless the word!

THE GOSPEL OF GOD -- AND WHAT IT SECURES FOR GOD

Romans 14:7 - 9

In reading these verses, I have no thought of confining myself to what they present; my thought is to show what accrues to God from the gospel as presented in this remarkable letter to the saints at Rome, namely, that believers as set up on the ground of redemption should be here for the will of God, or to refer to the types, should become boards for the tabernacle.

The gospel, as spoken of elsewhere, is perhaps more comprehensive than the letter to the Romans sets forth. We have "the glad tidings of the glory of the blessed God" spoken of; then we have also the "glad tidings of the unsearchable riches of the Christ", but Romans is "the gospel of God", or God's glad tidings, and has in view, as I said, that God should have men and women here on this earth, subject to His will, and whom He can employ, according to that will, in setting forth what they have proved Him to be in their own souls through the Gospel. The heavenly position is not in view in this epistle, although the basis for it is laid. The word heaven is scarcely used in the epistle, indeed only in one instance, and in that instance it is to tell us that wrath comes from heaven, "for there is revealed wrath of God from heaven upon all impiety", so that it is not the glad tidings of the land, as we may speak, that is presented to us here. In Hebrews 4 you will remember, it is said that certain had the glad tidings presented to them, but it did not profit them, not being mixed with faith in those who heard; that was the glad tidings of the land. It refers to the report, brought by the twelve spies who had been sent to investigate and report to Moses and the congregation what the land was; it is their report that is alluded

to in that passage. That is the glad tidings of heaven; that God has a heavenly place for those who believe the gospel.

Now that is not Romans. Romans is simply "the gospel of God", and Paul "a called apostle" is said to have been separated to it, as if to intimate that every primary movement in the gospel originated with God. The sending of the Lord Jesus Christ first of all, and the call of the apostle Paul, both speak of the initiative being with God; and so in regard of those in Rome that had received the gospel; they are said to be "beloved of God, called saints"; that is, He had called them. It was not simply that they went by that name, but that they were called to that. Paul was a called apostle, and they were called saints. Then the apostle announces that he was not ashamed of the gospel, not because it spoke of a heavenly position, but because it was the "power of God unto salvation"; but note it was "unto salvation to every one that believeth" as Paul says elsewhere, "Unto us which are saved it is the power of God" that is, the preaching of the cross.

Now I want to ask the question, whether we, as believers, have come to that, for I assume that we are all believers here tonight, or nearly all, and I would put it to you as to whether you have come to it in your soul, that the gospel is the power of God. It is an immense thing to realise the power of God in your soul, for that is where it is operative now, the power that wrought in raising Christ from the dead is operative now in the souls of believers; as it is said in a fuller sense in another scripture, "the power that worketh in us". That is what we get in the opening of this epistle, and now I want to show you when the apostle comes to his point, for one may say the early part of the epistle; that is, the first two chapters and the second half of the third chapter, are introductory. When he comes to the working out of the

gospel, he introduces a thought that should ever be before our souls, namely, the glory of God. "All have sinned", he says, "and come short of the glory of God". That is a remarkable expression, and it is one that, as I said, should be ever before our souls, because it intimates a certain standard that God has before Him in regard to things on this earth. As yet it is not a question of His glory in heaven, it is a question of what is on this earth. In order to show the bearing of the expression, I would refer you to the well-known Psalm 78:61. He "delivered his strength into captivity, and his glory into the enemy's hand". It referred to Christ; that is the ark, to use a type; the ark was the glory; it was that in which, figuratively, God could overthrow the enemy's power, and find a resting place for His people, who in turn found a resting place for Him.

Now I want you to bear in mind what God has embodied in this way; that is, He has brought in in Christ One who delighted to do His will. A wonderful Person to have here on earth! "I delight", He says, "to do thy will, O my God". Even if that will involved His going down underneath the dark waters of death and judgment, He would take that way. So when the ark moved, Moses says, "Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee". That was Christ going into death. "Let thine enemies be scattered", what a scattering there was of the enemies of God when Christ went into death and rose out of it! They were all banded together there, all the elements of evil were banded together at the cross against Jehovah and against His anointed, but the ark went forward, and as the ark went forward the enemies were scattered, and all that hated God fled before Him. As we read the records of the resurrection of Christ in the four gospels our souls are filled with the sense of victory. You see the enemies melting away

like snow-scattering. "The keepers did shake", as the angel of the Lord, whose countenance was like lightning, sat on the stone of the sepulchre. What could man do with an angel whose "look was as lightning"? The guards trembled and became as dead men, and so, beloved friends, the enemies were scattered, and all that hated God fled before Him.

But then there was not only the moving, the setting forward of the ark, but there was the returning of the ark. When the ark rested, Moses said, "Return, O Lord, unto the many thousands of Israel". Now you come to the circle of faith. If the ark found a resting place for the people, if Christ has found a resting place, for our consciences and our hearts through His death and resurrection, what is it for, but that we should find and afford a resting place for Him? I have no doubt that in Psalm 22 we get the circle of the enemies, "bulls of Bashan", "dogs", the "assembly of the wicked", "the lion's mouth", but in verse 21 the Lord says, "thou hast heard me from the horns of the unicorns". From that extreme point of evil where He stood for God, where He maintained God's righteousness and His holiness, God heard Him, and so in the next verse He says, "I will declare thy name unto my brethren: in the midst of the assembly will I praise thee". It was, as it were, the returning of the ark unto the many thousands of Israel; and I would have every one of us here tonight to know that we belong to that Israel, the Israel of God. God would have a resting place in the midst of the myriads, the thousands of Israel.

So the glory of God, the standard that God sets before the soul in Romans 3, is what Christ was here as doing His will. We all come short of that, but then God is going to bring all into accord with it. The pre-eminence of the Son of God as maintaining all according to the divine standard, the glory of God, is set forth, but God's proposal through the gospel is

to bring every believer into accord with His glory, "to present you faultless before the presence of his glory with exceeding joy". What a thought that God is able to do that! He is doing it; He is working in every believer to that end. But further, in chapter 3, we have not only the ark but the mercy-seat. The ark was made of shittim wood covered within and without with gold. I suppose the gold is what is of God. Christ "went about doing good ... for God was with him". It was a question of showing forth what God is. But the mercy-seat was all of gold, and its dimensions were commensurate with the ark in the sense that it was the same length and the same breadth. The ark had the additional dimension of depth, and it contained the tables of the covenant.

In the heart of Christ there was ever His delight in the law, He delighted to do the will of God, but the mercy-seat was all of gold, because it was in this that God was set forth. It was a delight for God to look into the heart of Christ, but God was in the mercy-seat for man. God has found One in whom He can set forth His righteousness, and that, too, in respect of the passing by of sins that had taken place before. Satan might have questioned the righteousness of God for thousands of years, but now here is a public declaration on the part of God, in the blood of Christ, that all is covered; that He was righteous in justifying Abel, in justifying all that had gone before, in the passing by of sins that are past "that he might be just, and the justifier of him which believeth in Jesus". What a reserve God had in that way in Christ, that He could show forth His righteousness and justify Himself in what He was doing now; that is to say, He can be "just, and the justifier, of him which believeth in Jesus". Are you of the faith of Jesus? Do you apprehend in your soul that that blessed Man did the will of God here? It is such an one as you that God justifies, if you are of

the faith of Jesus. If that be so, God will bring you into accord with it. He will justify you, give you a good conscience, but that is not all; He gives you peace, but that is not all; He gives you His Spirit, but there is more still. Wonderful things these are, and God sheds His love abroad in your heart; all that is for you: justification, peace, the possession of the Spirit, the shedding forth of the love of God in the heart, all these are for you. God would have it so, and He would have you also to know what He is to you in Christ.

But now I would ask, what are you to be for God? That is what I wanted specially to emphasise. I shall just touch on one point so that you may have it before you. Chapter 7 works out in the experience of some man, indeed, it may be, what one may call abstract experience, but it is worked out in this way, that the writer says, "I delight in the law of God after the inward man". That is a remarkable statement. He does not say that he does it, that he fulfils it, but he delights in it. Have you come to that as a believer? I have already spoken about forgiveness, justification and peace, all of which are from God's side through Christ. But now, here is a man who is in the light of these things, and although he has found out that the flesh in him is against God, that it is incorrigible, unalterable, and remains ever what it was and what it is, yet he speaks of what he calls an "inward man", and according to that inward man he delights in the law of God. Remarkable result! In other words, by his profession he is a board of the tabernacle. One can hardly say that he is yet standing up as a board, but he is a board in his inward feelings and resolve.

In referring to the boards, one point I would note is that there is a correspondence between the boards and the ark, in one thing at least, they are both made of the same kind of wood, shittim or acacia wood.

The dimensions of the ark are peculiar, as you will observe if you read Exodus 25, and their peculiarity speaks of the Person of Christ, what He is; but when you come to the boards, what is said of them is they are "standing up". "Thou shalt make", He says, "boards for the tabernacle of shittim wood, standing up", that is very remarkable. Ordinarily, in making them they would not be standing up, if we judge according to nature, but Scripture is written not according to nature, but according to spirit. We are to read Scripture in the spirit of it, and indeed it is said, "the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty". It is in the Spirit of the Lord that we take up the Old Testament, and in the Spirit of the Lord we have liberty to go through and see Christ in it, and, indeed, not only Christ, but all that concerns Christ. The boards refer to the saints in their relation to Christ. Now do you understand, as a believer, that God's thought is to set you up here in relation to Christ? He has no other thought for you as you are down here, nor indeed has He any other thought for you in heaven, than that you should be set in relation to Christ.

But to refer to the type in detail: we read that the boards were ten cubits high, and a cubit and a half in width. There were forty-eight of them. I suppose the number has its own spiritual significance. It is a remarkable number, having a combination of ideas, of administration in the number twelve and universality in the number four; there is also the idea of responsibility in the height of the boards, ten cubits. I want you to follow, in a spiritual way, what I am saying, because the divine intent is that we should be set up in relation to Christ in responsibility, at the same time having the thought of administration in our souls, the administration of the blessings of God and that the whole world should be before us, and nothing less than that; indeed, the

apostle enjoins that prayers and supplication on the part of saints should be made for all men.

It is further said in the book of Exodus that these boards were set up in sockets of silver, which typifies our being established on the ground of redemption; that is the truth of Romans 3, I need not remark. The blood of Christ is the foundation on which we rest in the faith of our souls, that is our public position, the ground on which we stand in the wilderness in relation to Christ, and in relation to God. We are standing up, but we are not standing up severally, each on his own responsibility, we are standing up in relation to one another; that is, as it says in chapter 12 of this epistle, "For, as in one body we have many members ... thus we, being many, are one body in Christ"; not of Christ, mark, but in Christ. Now that is the position we occupy as believers, according to this epistle. In other words, we are standing up, held together in that position in Christ. In regard to the binding principle, you have in the type that there were certain bars, set in certain rings, by which all these boards as standing together were held in unity, and then it says there was one bar which reached from end to end, which, I believe, refers to the Spirit. Now do you understand that you have the Holy Spirit as a believer? In chapter 5 He sheds abroad the love of God in your heart; but then the possession of that same blessed Spirit that sheds abroad the love of God in your heart, means also that there should be a bond between you and all other believers, so that you are no longer an isolated believer, you are bound up with all the saints of God, and you would not have it otherwise.

There is that one long bar, as one may say, extending from end to end, holding all together. How blessed is that position. I would, as I said, put it to every one here who is a believer in the Lord Jesus Christ, as to whether you apprehend that His will concerning

you is, that you should stand up here as a redeemed person, not on the ground of what you may be naturally, for that is all of no value to God, whatever it is; the ground on which you rest according to Romans is the ground of the redemption work of the Lord Jesus Christ, as it is said, "being justified freely by his grace through the redemption that is in Christ Jesus". That is the ground on which we stand publicly. This leaves no room for national distinctions or social distinctions; we are all on the same basis; indeed, in giving the atonement money the rich were not to give more, the poor were not to give less, than the amount mentioned, and these very sockets, on which the boards stood, were composed of the silver that was given by each Israelite as his redemption price. What a levelling principle, dear friends; we all stand up here for God on the ground only of the redemption work of the Lord Jesus Christ, "redemption that is in Christ Jesus".

In regard to the verses which I read in Romans 14, you will see from what I have said that I do not intend to dwell on them, but only to show how the lordship of Christ is asserted. In this chapter the apostle enters a plea for the weak brother; and it is important to bear in mind that such a plea is entered by the apostle in this chapter. The weak ones are to be the subjects of special care among the people of God. We must always be on the look-out for the weak, because Amalek is after them. Those who are weak, and cannot march on with the others, are always exposed to Amalek, and so, "We then that are strong", the apostle says in the next chapter, "ought to bear the infirmities of the weak, and not to please ourselves". Oh! how much self-pleasing there is among the people of God, pleasing ourselves! But we read, "for even Christ pleased not himself". That is what the next chapter teaches; He is the Model; "as it is written, The reproaches of them that

reproached thee have fallen upon me". That was the Lord Jesus; He did not avoid the darts that were aimed against God, He bared His breast, so to speak, to receive them. He was utterly devoid of self-pleasing. And so, dear friends, to be in correspondence with Christ, as believers in Him, we are enjoined that we should not be self-pleasers. To be self-pleasers we cannot be boards in the tabernacle; and I can conceive of nothing more honourable, or more to be desired at the present time, in a world of utter lawlessness, than to be a board in the tabernacle of God. Wonderful thought!

It may be you are in some outlying place where you get little practical support from the Lord's people, but there is nothing more to be desired as here in this wilderness than to stand up in the will of God, to refuse to be conformed to this world, but on the contrary to be "transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God". And so, as I said, the apostle in this chapter puts in a plea for the weak brother. We must not offend him; Christ has died for him; he is on a socket of silver the same as you are; you must watch him; and so the apostle says, if he regards the day, well, he regards it unto the Lord. He has the Lord before him. If he does not regard the day, well then it is to the Lord he does not regard it. You see the principle is, making due allowance for the brother's conscience. And then in speaking of what may seem to be a trivial, insignificant subject, a weak brother, he brings in this great fact, that "None of us liveth to himself, and no man dieth to himself ... whether we live therefore, or die, we are the Lord's". Do you recognise that? That is what I call the proprietary rights of Christ. The Lord does not set up His standard in the way that different nations assert their proprietary rights, but He sets His mark on

those that are redeemed; they belong to Him. May we be led to acknowledge it, dear friends, that "None of us liveth to himself, and no man dieth to himself ... whether we live therefore, or die, we are the Lord's". And why? "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living". He has that right through dying; He has the right to enter hades; He has the keys of hades. He can enter hades at any time, and call out of it all that are His own. He is about to do it, but then, He has a right over the living, so that "whether we live, or die, we are the Lord's". We are His, He owns us. What will He do with us? That is the question.

In the Song of Solomon, a remarkable book, as you all know, it is one song of many: I do not know of any poet who composed so many pieces; he had a thousand and five songs, and this one is the "song of songs"; it is a love song. At the end of it, it is said that Solomon had a vineyard at Baal-hamon. That name means, I understand, the "master of a multitude". Now Christ as having died and risen and revived is the Lord both of the dead and living. Think of the multitude! I confine my remarks, however, for the moment to the living, because one can hardly speak of the dead as a vineyard; the vineyard refers to the living. We read that Solomon had this vineyard at Baal-hamon, and let it out to husbandmen. What does the Lord let out to you? You, as a believer, come under the proprietary rights of Christ, and I do. He has given me my body; He has given me a heart, and it may be earthly things too. Now, what have I done with all these things? What have you done with them? You have a heart, what about that? "Keep thy heart with all diligence". For whom are you to keep it? For the Lord. "Out of it are the issues of life". I have a body. How am I using that body?

How am I holding it? Am I holding it for the Lord? He has, as it were, left it to me.

In that song one says, "Thou, O Solomon, must have a thousand". That is full measure a thousand pieces of silver: Christianity is full measure. Let us not forget that. Let us turn for a moment to the passage. "He let out the vineyard to keepers; every one for the fruit thereof was to bring a thousand pieces of silver". Now to come short is to be rejected. Christianity is full measure, and that agrees with what I have been remarking, that the glory of God is the standard. Man in the flesh comes short of it, but man in the Spirit does not come short of it. I am not speaking about perfection in the flesh, I am speaking, beloved friends, of what God brings about by the Spirit. I want to show that what the gospel brings about is perfect, it answers to God. What I may be in my mixed condition is not what I am speaking about. This passage says, ",Every one for the fruit thereof was to bring a thousand pieces of silver"; that was the requirement. You do not bring less than that; I have no less thought in my soul than the glory of God. It would be out of keeping with Christianity to have a less thought than that; God has no other thought than that, His glory. He has justified me, He has given me the Holy Spirit in order that I might be in accord with the glory of God. Do you think that any one of us will be in heaven in any way short of the glory of God? None. God will see to that.

Now see what the spirit of prophecy says; for I think I may call it the spirit of prophecy. "My vineyard, which is mine, is before me". He had it before Him, and then it goes on, "Thou, O Solomon, must have a thousand". Christendom has lowered the standard. I make a great difference between Christendom and Christianity; Christendom is what man has brought about; it is the vitiation of the

truth; the doctrine of the Nicolaitanes, the doctrine of Balaam, and the doctrine of the prophetess Jezebel have brought about a state of things which is not at all in keeping with the glory of God; the standard, as I have said, is lowered, God is falsified. For that reason we have to get the truth before us if we are to be here for God. The Spirit of prophecy says here, "Thou, O Solomon, must have a thousand", and more than that, and "those that keep the fruit thereof two hundred"; they get their portion. I think in these prophetic scriptures of the Old Testament we have a reference to Christianity as confirming what God presents to us in Christ, and we should have no less thought than that. The boards were in every way in keeping with the ark. They represent what is finite, and in responsibility, but in that responsibility answering to the mind of God: whereas the ark represents what is infinite, it is the Person of Christ, the glory of God. But the boards are in entire keeping with it in their own relative position, and so this passage asserts that the believer does not live to himself, and does not die to himself. He lives to the Lord, he dies to the Lord; whether he lives, or whether he dies, he is the Lord's; but I am speaking of him as living, and as living he is here for the Lord's will; and the Lord being the Master of a multitude, He sets us in relation to Himself and in relation to one another for the support of the testimony in this world.

DIVINE SOVEREIGNTY

Matthew 11:25, 26; Matthew 15:13; Matthew 16:17; Ephesians 3:14

I had before me this evening to speak about divine sovereignty as it enters into the various positions in which the believer is seen in the Scriptures, and in speaking of this sovereignty I have in mind, as you will readily understand, the Father's activities. The verse that is specially in my mind in that connection is one in John 5, in which the Lord says, in answer to His opponents, "My Father worketh hitherto and I work". The Lord brings forward, beloved brethren, the great fact that the Father had been working hitherto, that there had been no lapse or negligence or indifference in regard of the conditions which the existence of sin in the world had involved. The Father had been operating and now the Son works as well; "and I work", He said. The Lord had taken up the work and so the matter stands for us.

The Lord, coming in as He does in this gospel, as the son of David, the son of Abraham, did not fail to work in connection with His relation to David and to Abraham, the latter being the depository of the promises, and the former, David, being the administrator of them. The Lord coming again on that line, did not fail to work. From the time of His baptism and anointing by the Spirit, He wrought in relation to the promises. For every promise of God was in Him the yea, not only in the way of light, but in actual fulfilment. Thus there was in Him, in the earlier chapters of the gospel, the substantiating, in so far as it was then possible, of the promises. Every promise was at least in principle in that service yea, in Him was yea! Not yea and amen, but yea is in Him. So that every Israelite would recognise that there was divine intervention in Christ, not as yet the Amen for that involved death and resurrection.

You could have no Amen to the promises save through death and resurrection, but the yea was there, as I said, but there was no subjective result in Israel. "We have mourned unto you and ye have not wept, we have piped unto you and ye have not danced" was His word to them. How very solemn that comment on the result of the wonderful service that He had rendered. The time had not yet come, "when all the people shall say 'amen'". In Him risen there was the Amen to every promise, but not as yet in the people. So the Lord has to wait for that.

Hence, beloved brethren, we have here a new beginning, and as ever, it is on the ground of divine sovereignty. Indeed in one's own history, there are such chapters, and I would mention that by the way for our profit, that at the beginning of each, we have to recognise divine sovereignty. In other words, it is now the question of the Father, what He will do? We have to look for that, dear brethren, what He will do! We need not fear but what He will act. It is therefore for us to wait at the end of each chapter in our history for Him. As the Messiah said, "He would wait for Jehovah". So here, the Lord, as it were, waits, and at the end of this solemn chapter in His service, He prays to the Father. "At that time". I wonder, dear brethren, whether we understand this model at the end of our chapters, for truly our spiritual histories are made up of such. One raises the question as to how much we understand of turning to God? The Lord, "at that time", it is said, at that time. The time that involved the deepest consideration on His part. "At that time", He said, "I praise thee Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes". How perfectly clear everything was in His holy soul, how utterly free from the faintest misgiving! He thinks of the Father and in speaking to Him, He praises Him

as the Lord of heaven and earth. In other words, the ground is clear for a wholly new beginning. He is the Lord of heaven and earth; and so the next thing is, "thou hast hid these things from the wise and prudent and revealed them unto babes".

Now I only want to dwell on this passage in order to bring in the babe thought, how it is well for us in the beginning of a new chapter in our history to accept this. "Thou hast hid these things from the wise and prudent and revealed them unto babes". I am persuaded, dear brethren, that the secret of all failure lies in the assumption of wisdom and prudence on natural lines. That there is wisdom and prudence with the people of God, it is true, but not of a human kind, and the assumption of light is the secret of failure in the assemblies' history. The revelation is to the babes. It is not here an undeveloped state that is in view, it is not babes in contrast to young men and fathers, it is babes in contrast with the wise and prudent in this world. Those who make no pretence to the learning of man, those who are not sapped by the world's principles and tenets, it is to such, beloved brethren, that the Father reveals His things. We are not told exactly what the things are, the point is not to occupy us with the things but the persons, the kind of persons to whom the, things are revealed. It is obvious, therefore, that the babe state in this regard shall be maintained in our souls. In other words, I have to learn everything from the Father. It was pleasing in the Father's sight. How precious that thought is, dear brethren, that what the Father does is pleasing in His sight! In the first of Genesis we have the days of God's operation in creation and we have His "very good"! God pronounced His approval of His own handiwork! Here we have the Lord taking account of what the Father was doing, He says, "It is pleasing in thy sight". It is pleasing in the Father's sight, what He

is doing! Such are the features of the position at the opening of this wonderful chapter in Matthew's gospel. The Father is Lord of heaven and earth, He is revealing His things to the babes and what He is doing is pleasing in His sight! We are to rest in that.

Now in chapter 15, the Lord introduces an agricultural simile, and again you have the elements of divine sovereignty. In the presence of religious corruption and human traditions, replacing the commandments of God, the Lord says, "Every plant which my heavenly Father hath not planted shall be rooted up". If He is Lord of heaven and earth, He will have His way in the heavens and on the earth. Planting obviously refers to the earth, and no plant which the Father has not planted shall remain. Am I one of the Father's planting? Have I through religious effort and manipulation found a place of conspicuousness for myself? I am not the Father's planting. It is for each to answer in his soul as to the position he occupies, is it of the Father? He is Lord, as Jesus said, of heaven and earth. And not a plant of all the plants on earth which He has not planted shall remain. The point therefore for each is to determine in his own soul before God as to whether the Father hath planted him? The Father, being the sovereign Ruler shall have His way on the earth, and so He sees to the planting. You will recall how He planted a garden eastward in Eden, He did it Himself, and so, beloved, He continues to plant. The Lord grew up before Him as a tender plant, as a root out of dry ground, He grew up before Jehovah.

Well now, another thought, dear brethren, if one is so planted, where are one's roots? There is the element of sovereignty in the position I occupy. God has given it to me and to you. To complain against what God does to you is to complain against Him. It is the Father's planting ! But now, dear brethren, what about the roots? The roots are to

be in love. You see what I am speaking about are elements which bear on the great truth of chapter 16. Where are my roots? Our roots are to be in love. "Rooted and grounded in love". The roots involve the sap which ministers to the growth of the plant and it enables you to stand against every adverse wind and all is in love. If I love the brethren, if my roots are in love, if I am grounded in love the enemy will not uproot me nor detach me from the brethren. I am grounded; the Father's plants hold their position and all others shall be rooted up. It does not say how, it is only the fact is stated that they shall be. Hence, dear brethren, the importance of being sure in our souls that we are plants of divine planting. As the apostle said to the Corinthians, they were God's planting. Paul had planted but what he had planted was of God. He went to Corinth, the Lord told him that he had much people in that city. Paul had planted, Apollos watered, but the plants were God's. They were God's planting, let us not interfere for God will have His way there.

And so when you come to chapter 16, you have the well -- known passage all of which I did not read for I only want to occupy you this evening with the Father. The Lord refers to the Father's revelation as being different from what is known to flesh and blood. I think, dear brethren, that we need to be reminded that there is such activity, there is such service as a service that is outside flesh and blood. "Flesh and blood", said the Lord, "hath not revealed it unto thee, but my Father which is in heaven". In other words, the Father's work in this instance refers to a spiritual, an wholly spiritual structure. And I dwell on that side because of the need of the saints advancing on spiritual lines, for we naturally tend to the flesh and blood side. I suppose what we see about us in Christendom is built up on the lines of flesh and blood. I need not seek to emphasise that

unconverted, unspiritual persons know nothing else. Hence, dear brethren, the importance of apprehending this revelation to Peter. In other words, in this chapter, we have the Father in relation to a stone. In chapter 15 it is the Father in relation to a plant. We have the planting in Corinthians and we have the building in Corinthians.

Now the Father is connected with the idea of a stone in chapter 16 and I want to emphasise that which is spiritual, that the building is altogether spiritual. The Father begins to work by introducing the foundation. This is not the foundation that Paul laid exactly; what he laid was in keeping with it. What he was aiming at in his service was to shut out the natural man, hence he says, "other foundation can no man lay than that is laid, which is Jesus Christ". The order of man that is to be in the structure is after Christ; no other is admitted, but the Father had introduced the thought of the Christ, not Jesus Christ, as Paul said, but the Christ the Son of the living God. What light in the soul of Peter! and in a way there is hardly anything that one can speak about more important at this moment than this light, a wholly spiritual thought! in regard of Christ, that He is the Christ, He is the One in whom God accomplishes all His will. What light that is in the soul in view of the religious activities around us! The Christ is to do everything, and then He is the Son of the living God. He is entirely outside of death, He has annulled it and brought life and incorruptibility to light, there is no corruption in this foundation. Such, dear brethren, is the foundation upon which the structure is to be reared up and the Father Himself introduces it. Therefore we have the sovereign act of the Father in connection with every stone in the building.

Well now, just a word in regard of the Ephesians. He is the Father who names the families. I belong,

as a believer, to one of the families of God and I have to see that there is a principle of sovereignty in that relation. The Father names, says the apostle, every family in the heavens and in the earth. Now, dear brethren, do we understand the families? In referring to families, I would for a moment speak of the tribes of Israel. They form one whole; "sons of one father". I suppose that must be taken to indicate the position of all the families in the universe of God, there is only one Father. There may be more than one mother in a sense, but the Father names all the families. I suppose it is to the discredit of Eve spiritually that the names of her first two sons proceed from her. Adam should have given them their names. He had given her hers, and he had named all the creation and lower creatures; he represented God. But the Father names all the families. And so, "we be sons of one father" was the confession. But now, dear brethren, what about our mother? "We brethren", says the apostle, "as Isaac was, are sons of the free woman". And that peculiarly gives us our status as a family. There are great liberties, dear brethren, in the assembly's position. It marks her off as heavenly that she can enter into time limitation according to 1 Corinthians. Indeed the Lord Himself did that in grace, He came into the limitations of time in order to make God known. But as regards Himself He was the Son of man who is in heaven, the way back was always open to the Son. Indeed His ascent to the mount of transfiguration was the testimony to it, as Peter said, "We heard such a voice from the excellent glory". As if to show what the glory thought of Christ, "when", he said, "we were with him on the holy mount". The whole scene was sanctified in the thought of the apostle. The way back was always open to the Son, but as I said, He entered into time limitations in grace.

John said, "The Word became flesh and dwelt amongst us", and he said, "we contemplated his glory as of an only begotten with a Father". That was His personal glory. There was no limitation to that! And so, dear brethren, in regard to the assembly, it marks her off according to the ribbon of blue, as heavenly, that she keeps the commandments of God. It marks her off as in complete correspondence with Christ, for He kept the commandments of God. He loved the law, He had it in His heart, He magnified it and made it honourable. And so the assembly being free can carry out every divine ordinance and commandment here. It is her law. Let us not conceive for a moment, dear brethren, that one iota of divine ordinances or commandments is to be given up. It is our glory to keep them, it marks us off as heavenly to keep them. The very thought in Ephesians requires that the saints should be wholly for the will of God; we are told, man did eat angels' food. What is that? It is the food that sustains obedience to God in heaven. Christ down here was the One who did the will of God under every circumstance, and that is the food, dear brethren, of the saints in the wilderness. It is the food that sustains us in obedience; it is a heavenly portion. But then the assembly is free; we are the children of the free woman, and the free woman is seen coming down from God out of heaven; it does not say that she falls, but that she comes. It is her own act of grace. Think of the inner springs of liberty, dear brethren, that are there! Think of the liberty involved in sonship that can be enjoyed inwardly in that holy vessel as she descends from God out of heaven. Will the Father name her? Yes, she is named of the Father and the name will describe what she is in relation to Christ, but He is the One before God to whom every family must conform. So the sons of Jacob, as was I saying, said, "we be

sons of one father". That was just one thought! In the Psalms you have the tribes going up, they go up, they do not go down. The principle is ascending in the Songs of Degrees, Jerusalem is the city compacted together whither the tribes go up. Beautiful expression, let us learn more what it means! The saints in the order in which God has set them, the order in which they are maintained in family affection! The tribes of the Lord. Balaam sees them, untrammelled now by the influence of Balak, God holds him and fills his mind and opens his eyes, and he sees the tribes. Wonderful vision, the tribes of the Lord!

"As valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters". Such, dear brethren, is the divine view, through human eyes, of the saints of God. Have we had such a view? Such a view is the divine view, as Balaam said, "The man whose eyes are open hath said". If we have had such a view the saints are very different from us now, they are one of the families of the Father. And so you see how the Father is connected with us in sovereignty in His love in setting us finally in families. "He sets the solitary in families". He sets us in our own family and names us according to our relation, our spiritual relation with Christ.

May God grant these truths to us!

THE DIVINE WAY

Numbers 33:1, 2; Psalm 107:1 - 7; Psalm 84:5 - 7

I want to speak about the Divine way as leading definitely to a certain end which I may speak of later, having in view a word in Hebrews "the new and living way". I would seek to point out that the saints of this dispensation are called upon to take up that which is wholly unknown to man in the flesh, and to the world; the path which as the word says no fowl knoweth, and which the vulture's eye hath not seen: the lion's whelps have not trodden it, nor the fierce lion passed by it."It is new, wholly new, and, although quite clear to those who have faith, it is wholly unknown to those who have not. It is a time when we may have to be reminded of it; crises taking place in the history of God's people make it imperative that attention has to be called to it, for the enemy is ever seeking to divert us into byways. Deborah spoke of" byways "before her time --" travellers went into byways,"so their attention at that time needed to be specially called to the way and" walk ye in it."In truth, there is but the one, and the use of the word in the Acts, namely" the way,"suggests that it was almost a synonym of Christianity in its true sense, the gospel and the fellowship that attached to it opening up a way for the people of God, a sure way. So that there is in a way but one way, and the enemy's effort at all times, especially when a crisis occurs, is to decoy the saints. We may become darkened in heart and mind so that we are uncertain. Hence the Lord, being ever the great Shepherd and the true Shepherd, calls us back to it. He goeth after the sheep and He calls us back to the way, so that, as we see in the case of the man, blind Bartimaeus, we are to follow Jesus in it; he followed Jesus in the way". The

Holy Spirit had His meaning in it. There is a prescribed way and it is for the saints to know it.

As I said, there is, in regard to approach to God, "a new and living way". I hope I may be able to say a word about that; it is living. But first, I would point out from Numbers how that God graciously takes account of all the movements of our souls, whatever they be, so we have in that record the journeyings of the children of Israel, those who went out of Egypt; "these are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron. And Moses wrote their goings out according to their journeys by the commandment of the Lord". I want to touch it briefly that you may be encouraged by divine interest in your souls, whatever movements you may be making. God does not sympathise with us in the activities of our wills, but He never draws His eyes from us, and He takes note of all the movements of our souls, of our spiritual journey. The path from Egypt to Canaan was divided up in journeys. It was not all one journey as you will notice. The word is "these are the journeys of the children of Israel". It ought to have been just one journey, an "eleven days' journey" as it is said "from the Red Sea to Kadesh-barnea by way of mount Seir". Instead of eleven days' journey, there were forty years of journeys, and so the word is in the plural, God taking account of the spiritual journeys of His people until they reached the confines of the land, until they reached the Jordan, by Jericho. It is not put as if He directed the journeys. What is presented is their journeys, and so it is constantly repeated "and they journeyed", and "their journeys". In that way God assures us of His sympathetic interest in all our soul movements, for Moses did not record them of his own volition, but wrote them "by the commandment of Jehovah". Does it not appeal

to you that God takes account of all your spiritual exercises and journeys, so that they are all recorded?

They went out of Egypt. Mark that; the journeys are journeys of those who went out of Egypt "with their armies under the hand of Moses and Aaron"; the people in view are those who, typically, have definitely left the world. They have taken up that position in a public way by baptism, and they are under the direction of the Lord to that extent, under the direction of Christ both in His authority over their souls and His sympathy as Priest. These are the people in view, so you can readily determine whether you are one of these. I know most here are those who have taken a position definitely outside of this world, and are under the Lord, as Lord and Priest, under His authority and sympathy, His priestly succour. As taking up that position, you may have been in it for years, or months perhaps, or even only weeks, but all the time you are moving. You have departed from one position and pitched in others, and you have been moved from that again into yet another. You have removed and encamped from one place to another. It is in these encampments we are likely to contract unholy alliances, but, notwithstanding, He watches what happens in the encampments. Thus we journey on till we come to take account of the Holy Spirit, until we are not only guided by the objective truth with Christ as He is in heaven, but when you have come to recognise the Holy Spirit as indwelling you; thus you have a new means of guidance. The narrative proceeds and tells us that Aaron died at a certain point; the one under whose succour they had been, but still they go on in spite of the fact that he died. That is, you come to a position in the soul when you are led by the Spirit of God. Do we understand, dear brethren, that the Holy Spirit in the believer becomes his leader in a spiritual way? For well nigh forty years the children

of Israel were guided by the tabernacle. The tabernacle proceeded and the tribes proceeded in their order, but after the Holy Spirit is brought in, typically in the well, the tabernacle is no longer in evidence. They arrive over against Jericho, the secret being the movement is now a spiritual leading. And being led by the Spirit of God we are marked as belonging to Him, a very blessed thought! The saints are viewed now as a company of God's sons; they are led by the Spirit of God. "As many as are led by the Spirit of God they are the sons of God". The Lord looks on such. It is not now that the brethren are an army and company of camp followers, a mixed multitude, they are the sons of God now. All our journeys, whether we are guided by the tabernacle or the Spirit, are all recorded typically in this wonderful chapter (Numbers 33), to show the interest God takes in His beloved people.

When you come to the Psalms, you come to the estimate of a spiritual man of what is presented elsewhere in a spiritual way. In the psalm we read, we have the appeal "O give thanks unto the Lord for he is good". You see it is the estimate, as one might say, of a spiritual man of Numbers 33. How he takes account of God's interest in His people, and so he says, "O give thanks unto the Lord, for he is good: for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy; and gathered them out of the lands, from the east and from the west, from the north, and from the south. They wandered in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses. And he led them forth by the right way". The Psalmist takes account now of divine leadership, and that leadership implies a right way. Are we in a right way? Many are very

certain of their way; we can thank God; for there are those whom we can take as guides. It is a very wise thing for those who are uncertain to follow those whom they have known to be followers of the right way. Indeed it is "fix your eyes on such" in a time of uncertainty; as it says in Hebrews "whose faith follow, considering the end of their conversation. Jesus Christ, the same yesterday, and today, and for ever". We can only be sure as following in His steps, and His steps are definitely marked in this world. You have to pick them out. One has to pick out the steps of the Lord Jesus Christ, and you can only be sure as you do and the Lord has His own way of confirming you as you do. But, as I said, it is a great thing to follow those who are approved of the Lord, as Paul said, "Be ye followers of me, even as I also am of Christ". He was a devoted follower of Christ. To be assured you want to fix your eye on Christ. "Looking steadfastly on Jesus"; that is the Object of faith.

The psalmist here says, "He led them forth by the right way that they might go to a city of habitation". You have in the verse what Jehovah did, but it is that they might go to a city of habitation. He led them the right way. Where did that lead? To a city of habitation. Let no one assume that he is to be on an individual line. The right way, beloved brethren, leads to a place of habitation where others live, and love would have it so. Love would have company and God will always supply what love desires. Hence "He led them forth by a right way that they might go to a city of habitation". So one might inquire 'Have we gone to that city?' It is for you to do it "that they might go to a city of habitation". Is there anyone here who is satisfied with his own company, who is just content to be alone? It is right to be alone if you have to be in the world; for separation is right in connection with this world,

as Jeremiah said, "I sat alone". And so the remnant said, "How can we sing songs of Zion in a strange land?" Isolation is right there, but if you think of the saints of God isolation is not right; isolation is wrong. They are the company God has given you. You shall share with them in heaven, for it is said that God "has raised us up together, and has made us sit down together in the heavenlies in Christ Jesus".

So the apostle says, "Be followers together of me". We are to follow together. We are to follow righteousness, faith, love, peace, "with them that call on the Lord out of a pure heart". So that there is the principle, ever before us in following, of others and a city of habitation. We do not want to be goats in regard to them, we want to be sheep. The type changes. It is well to be a goat in regard to this world, to be rigidly isolated. "Israel shall dwell alone, and shall not be reckoned among the nations". Love desires others, hence you go, as set on a right way, to a city of habitation. You want to be with others.

Now in Psalm 84 it says "Blessed is the man whose strength is in thee". We need strength in the way. You know those who fall behind are always exposed to Amalek. He slew the ones behind. Hence, dear brethren, the need for strength. And so the word here is "Blessed is he whose strength is in thee"; and then it adds, "in whose heart are the ways". Now you have come to lean on God Himself in the path. There are helps. Thank God for every help, but the word here is "Blessed is the man whose strength is in thee"; that is, in God, "and in whose heart are the highways". You see in what I have been reading, the Psalm is speaking of what is in the heart of a man. "Blessed is the man whose strength is in thee, in whose heart are the highways"; the highways really to Zion. What a man is contemplated here! A man who has learnt to rely absolutely on

God. He is not baffled if his brother fails him; he is not leaning on his brother; his strength is in Jehovah -- in God -- and then the highways are in his heart, the ways are in his heart -- He loves them. Sometimes we see charts of the divine way, charts hanging on the walls, but the highways are to be in our hearts. "Faith cometh by hearing", not by seeing, "and hearing by the word of God". It is a question of listening to the Lord, and the highways are in your heart, the highways to Zion. One loves to think of the Lord's people as one looks at them, for one knows in a general way they love the divine ways. And they follow on to know this way, and this way leads on to Zion, to God's chief interest here on earth; but according to Philippians it is heaven, and the apostle says, "I press toward the mark for the prize of the calling on high in Christ Jesus". What an aim he had before him! "One thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark". And so he begs the brethren to take account of him and his ways, and says, "as you have us for a model". "Be followers together of me"; that is, we are not stragglers but following together. May God grant that it may be so! When your face is towards heaven then it is seen that you are the sons of God; "As many as are led by the Spirit of God, they are the sons of God".

"Who passing through the valley of Baca make it a well". It does lead through bitter circumstances at times. And those who have had no tears know little of the joys. Those who seek to be for God, they have their sorrows, and all their tears are put into God's bottles. That is a precious thought. So the apostle remembered Timothy's tears. "Those who sow in tears shall reap in joy". The way in that respect is a way of sorrow. Our Lord was a Man of sorrows. "In all their affliction he was afflicted". Jehovah

was with Him in all the way as the Lord is with us. It is truly a valley of "weeping". They turn it into a well-spring. I would say a word about that. If we have not a well-spring, we shall grow old in the wilderness. A well-spring keeps us in freshness and vigour in spite of the circumstances. Although no servant had sorrow like Paul, yet I am sure no servant had so much joy. The well-spring is what you have in yourself, and then heaven fills the pools, so that one is kept in constant freshness. The way is living; it is a new and living way. It is a way in which there is a continual freshness, rain from the Lord. So it says "they go from strength to strength"; from one strength to another; and then further it says, "every one of them appears in Zion before God". That is the great end. You appear in Zion, but it is before God. How do you appear there? You do not appear jaded. Here maybe you do. The Lord sat on the well weary, but He spoke of the well-spring, which indeed He was Himself. You do not arrive in Zion jaded and fagged. You go from strength to strength. Think of the sources of supply we have in the Holy Spirit as walking in this way!

I often think of Nehemiah. He went out at night to survey the city. What a sight it gave to his eye! "There was no place for the beast that was under him to pass. Neither was there any other beast with him than the beast that carried him". I have no doubt it refers typically to what the Lord found as coming into this world. There was only one beast. He moved about in the power of the Spirit of God. He was led by the Spirit in the wilderness. For He was a true man in every way. So there was always that power. After the forty days He returned in the power of the Spirit of God. He did that. But He returned in the power of the Spirit into Galilee in vigour and strength, and so with us in our measure. "They go from strength to strength". There is no

weakness at all in that sense. "Everyone appears in Zion". God looks not for weary and jaded people, but people in freshness and vigour. There is the well of strength, and the rain, and so we go from strength to strength, and so every one of us appears in Zion before God, and that is what God would have. He is looking for us, but He looks for us to come up in vigour, and that vigour can only be as we recognise the Holy Spirit, and, it may be, as we continue to appropriate every bit of ministry which the Lord is pleased to give us, and the rain is that, and we need it all. But the well-spring in the soul keeps it in freshness and vigour. So we go from strength to strength and appear in Zion before God.

May God bless the word!

WORKS AND LIFE

Acts 9:32 - 43

While the record of Peter's service practically ceases at the end of Acts 5, the thread of it is resumed in chapter 9, and I desire to show the result of this new service or exercise of apostolic power. The early chapters are full of Peter's service, indeed so prominent was he and so effective, that even his shadow was looked to and reckoned upon for relief. Yet notwithstanding the great effectiveness of his service, there is a break, and chapter 6 introduces a development among the saints of a certain sectional feeling. The Hellenist believers murmured against the Hebrews because their widows were neglected in the daily ministration. Notice it was their widows, those in the Greek provinces. Had they complained about the neglect of widows in general, it would have been a different matter, though indeed it is serious to complain at all in regard to the things of God; any complaint must be established on a solid foundation to be justifiable at all. I think the word "murmuring" is used for the first time in Scripture in this chapter in relation to Christians, and it certainly is a sinister feature. Now the Hebrew widows were of just as much interest to Christ as the Hellenist widows; both were equally precious, as believers, to Christ. He has no sectional feeling at all. He is concerned about all. The house of God being a general thought and embracing all the saints, is cared for by Christ, watched over by Him and He has no preferences of any kind as regards persons, nations or cities. Hence the development recorded in chapter 6 is a sinister one, for the element of murmuring is introduced as the result of sectional feeling.

I mention this at the outset as giving rise to the

new movement on the part of the Lord, for if the enemy moves, taking advantage of a low state among the people of God, the Lord will also move and His movement will more than outwit and withstand that of the enemy. So here we have a completely new departure on the part of the Lord. The apostles meet the complaint raised, by suggesting to the brethren that seven men be appointed to take up the matter. We have other business to do, they virtually say, than serve tables, that is to minister the word and pray. Most worthy work surely! -- but then widows and needy ones have to be attended to, we cannot evade that.

The need of the saints, whether spiritual or other wise, is of paramount importance, indeed, as Paul says, things are to be on the principle of equality; there is to be a levelling up, so that need be met. Even the apostle Paul himself was ready to carry the saints' bounty to Jerusalem, so that all that was necessary might be supplied. Here the twelve, realising that there was sectional feeling working among the saints said, "Look ye out among you seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this business". That was very wise. The saints were cast on themselves, they were to select seven men from themselves, and it is to be noted that the Hellenists got the advantage, showing that the Spirit of Christ was dominant among the saints. The Hebrews did not arrogate anything to themselves, the deacons, judging by their names, were mostly Hellenists. So the Lord triumphs here, as He will in relation to anything that arises, even when it is the product of a low state among the people of God. The sectional feeling is met; right men came forward to deal with the matter, and among them Stephen, a man "full of faith and of the Holy Spirit".

The work develops under two of the deacons,

Stephen and Philip. The Lord is pleased to put Stephen forward, indeed the enemy compelled him to come to the front, for he was attacked, but the very attack brought out the Spirit of his Master. It says, they could not resist his wisdom and spirit, and then it adds, "they looking stedfastly on him, saw his face as it had been the face of an angel". It is a wonderful outcome and triumph from the petty murmuring and sectional feeling existing among the people of God. The enemy is defeated, the testimony develops, and after his remarkable address recorded in chapter 7 Stephen kneels down in an atmosphere rife with murderous hatred and begs for the pardon of his murderers. What an exhibition of the Spirit of Christ.

In chapter 8 we have Philip's service in Samaria, and the apostles are introduced in verse 14, to link on with that work which the Lord had been carrying on through him apart from them. They pray, and the Holy Spirit is given through the laying on of their hands. It seems to indicate that if there is any retirement on the part of those immediately responsible in the house of God the Lord proceeds in His own way, for the work must be done. If we impose limits on the spheres of our activities, the Lord can say: If your sphere is not as great as Mine, I shall go on with Mine. "Lift up your eyes", He said to the disciples, "and look on the fields for they are white already to harvest", John 4:35. The harvest belongs to Christ, and if my service does not extend to the whole field, the Lord will bring in others, for the harvest must be attended to and He is Lord of it. A very great obligation rests on those who have light from the Lord; if He imposes limits we must abide by them, but let us not impose limitations for ourselves, nor let our sphere of responsibility be any less than the whole house of God.

The word says, that the light set on the candlestick

is to give light to all in the house, not in your locality merely. So the great thing is to hold yourself in regard to the house. Now the apostles had imposed limitations on their service, with the result that the Lord moved on without them. Not only the widows, but the Samaritans, and the eunuch, were met and ministered to, until Saul of Tarsus is broken down, all showing that the Lord had intervened Himself at the particular juncture. Satan had endeavoured to bring in schism in chapter 6, now he is attacking the assembly. He would destroy what he could not corrupt, but the Lord steps in and the man who opposed is himself secured. Saul the great champion of evil is met and challenged. The Lord says, "Saul, Saul, why persecutest thou me?" The great opponent of the saints is completely won over in his affections, so that "straightway in the synagogues he preached Jesus that he is the Son of God", Acts 8:20. Such is the effect of the Lord's gracious way. If we in any way impose limits on our responsibility or on our service, He can get along without us. We may lay that down as a fundamental principle that the Lord can guide His own sphere. If we are not available He will secure those who are. Scripture speaks of men who "purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus". This Stephen did. It says "purchase", for such a degree is acquired only through serious exercises and humiliations. So you get such a trophy as Saul brought in by the Lord, one who is subdued and loves Christ. That is what counts, dear brethren, love for Christ. Saul loved Christ and so he was able to present Him as the Son of God.

Now the assembly is at rest, the happy result of the Lord's intervention! Everything must give way to Him and it does give way, the effect being that the assemblies had rest and were edified and multiplied. At this juncture we get the thread of Peter's service

resumed, and he seems to have gained greatly by his experience, for he says to the first man he helps, "Aeneas, Jesus, the Christ, heals thee: rise up, and make thy couch for thyself", Acts 9:34. Virtually, he meant, You must learn to help yourself. What can you do for yourself? You cannot lean on any one in this world, you must learn to do things for yourself. Certainly you can trust the Lord, and I am not disparaging what God may do in us; but it is obvious that what Peter had in his mind was that this man should be set up in his locality able to do something for himself. For eight years he had been a paralytic, and a burden to others, but this state of things was to come to an end. I believe Peter discerned the time had come when souls should learn to do things for themselves, and we have arrived at a moment when saints have to recognise their direct responsibility to God, each to do something, if only in relation to what is personal. It would alter the state of things greatly among the saints were the apostle's words to Aeneas taken in.

The next case is that of Dorcas, and she does not need to be told to do anything like this, for she was a woman of very great activity, so much so that her name has been handed down in connection with work done for the poor and needy. But we find that in spite of her good works and almsdeeds, this woman dies; her activities do not keep her alive. We do not minimise what she did, but emphasise this, that she died; and we may glean from this passage that we too may do much and yet come short of living. The close of the narrative makes prominent that Peter presents her to the saints and widows, living; it is no longer the idea of Dorcas, not a word is said as to what she did then, all that we have is a living woman presented to the saints. That is enough; if you have a woman alive spiritually, you do not need to say much.

You will notice here also that widows are spoken of. It was not surprising that it should be so, for Dorcas had befriended them, but it is noteworthy that before Peter meets the situation he puts them all out. Now, spiritual people are not put out. Verse 14 states that Peter "having called the saints and the widows presented her living". Saints are distinguished from widows in this verse, and the widows were the weeping ones. I want you to recognise that what you do must not be just something that calls out the sympathy of unspiritual people; what is of interest is the sympathy of spiritual people, hence the Spirit of God distinguishes between widows and saints -- widows are obviously not always saints in that sense. They remembered the good deeds of Dorcas -- praiseworthy indeed they were, but the fact remains that in spite of their tears, the widows were put forth. This is solemn. The Holy Spirit is working through Peter, there is a spiritual movement, and I may be faced with having no part in it, in spite of the fact that I am moved and weeping. My very emotions might become a hindrance spiritually.

It is a serious matter here, a question of death and life, and tears avail nothing. Let us ask ourselves the question, what are our activities? what is the end of them? Peter here puts the widows forth, then he kneels down and prays, he needed the power of God, and that is just what is needed. So, conscious of this -- he must not be interfered with, the atmosphere must be cleared of all natural sentimentality -- he turns to the body with "Tabitha, arise. And she opened her eyes, and, seeing Peter, sat up". Peter represented for the moment God's power, and Tabitha opening her eyes and looking upon him, sits up, and then, having given her his hand, he raised her up -- there was the power of God exercised in a man. Peter "having called the saints and the

widows, presented her living"; she is a living woman now, that is the thought.

Life is a great thing. This fits in with John's ministry, and it seems as if Peter in this lapse between chapters 5 and 9 had been spiritually helped of God (one speaks of it with great satisfaction), for he says in effect, Now it is a question of life, people must live for themselves and be known as living. So he presents her to the saints, as if to say, Here is a living Dorcas for you -- a living one -- not now a garment maker, but a living woman. It is spiritual life, I need not remind you, that is contemplated, that which would answer to God. "The living, the living, he shall praise thee, as I do this day", Hezekiah said (Isaiah 38:19) . If there is anything one would love it is to be among the saints as alive spiritually. We want that, as the apostle says, "God ... has quickened us with Christ", Ephesians 2:5. He quickens each of us in our souls so that we live Godward. But we are quickened together also (Colossians 2:13), so this woman is presented living to the saints; henceforth they have a living woman in their midst, whose heart from that moment will be wholly for God, for Christ and for the saints.

I felt it might help us to have our attention called to this peculiar result of apostolic service as the narrative is resumed in this part of Acts. The product of it is a man who was a burden to others able to make his own bed; and a woman who dies though she had a great reputation, now made to live and given back to the saints as alive.

THE HOUSE IN JOHN'S GOSPEL

John 7:53; John 8:1 - 11, 31 - 36

J.T. I thought we might look at John 8 in order to see how the house is introduced. It is a matter of interest that things which are formally named in the epistles which introduced the establishment of Christianity are treated in John's writings as existing, without being named in this way. So in John 2 we have the idea of the temple, but it is not called the temple of God. "Destroy this temple", the Lord says. In this chapter we have a reference to the use of the word 'house'. The son abides in the house for ever, it says, without any formal attention being called to it as the house of God; so that this feature, it seems to me, indicates that John's gospel was intended for our own time, for when decline and failure have taken place, it is well not to assume to have things in any official way. The tendency with us is to take up designations and apply them formally, as if departure had not come in. So you find John avoids the use of the word 'apostle' in his gospel, the word 'assembly' and so on.

E.L.M. Do we reach the good of the house by way of the temple?

J.T. Yes. Recovery of the truth has been brought to pass by attention being called to Christ; and the thought of the temple developed from that. This gospel introduces the thought of the temple as in Him; He was it. That was how matters began to take form, the truth was first seen in Christ, and then worked out in the saints. So the letters to the Corinthians contemplate the saints as temple of God, and the truth of the temple came out in that way by attention being called to Christ. Every Christian in whatever association recognises Christ as the light of

God, but many would not be prepared to recognise saints as the temple.

Rem. The truth is first set forth in Christ, and then established subjectively in the saints.

J.T. Yes; what He was here, they are now. But we must begin with Christ, so this gospel commences by emphasising that things are with Christ. In Him was life, and so on; attention is thus called to the Person. We begin there, and we are assured of the sympathy of every believer on these lines, though all may not go on to the thought of light in the saints. God graciously works out what men need, and He secures His own portion in the well of water springing up in the believer to eternal life. God is seeking worshippers. Then He proceeds in John 5 to open up quickening; chapter 6 contemplates the food by which men are sustained, and a constitution built up which belongs to life; and this is followed in chapter 7 by the thought of Christ in heaven and the Holy Spirit here. All this intervenes and then we get the house.

G.W.W. The truth has been recovered by the recognition of the light, as in J.N.D.'s time; but we may take hold of terms without seeing the Person in whom the truth is set forth.

A.E. In chapter 10 the Lord is set forth as the good Shepherd, and in chapter 21 Peter is commissioned to care for the sheep, but he is not called a shepherd. He is not named as such, though the service is entrusted to him.

J.T. Exactly. So John begins in a way which would enlist the interest of every Christian. You may get any Christian to listen to you if you speak of John 1, but you may not be able to carry them into chapter 2. If we refer to Genesis 1 for a moment, what we see is really recovery. From verse 2 onwards it is not exactly creation. "God made", it says. So it supports us in connection with this. Failure

having taken place, there must be a fresh start.

E.M. There must first be adjustment, and then liberty in relation to the house.

J.T. Just so. God says, "Let there be light", Genesis 1:3. The earth was without form, we are told; the heavens were not involved in the catastrophe, there was no change there; the catastrophe was down here, so this has to be taken account of, and if you can gain the interest and sympathy of Christians in regard to Christ in heaven, you may perhaps be able to go on to what is down here.

Rem. In verse 2 of this chapter we read the Lord came into the temple.

J.T. Yes, but not as in chapter 2; here it is the general building. The Lord would not have entered into the shrine; it is not the same idea. It is noteworthy that John gives us more of the Lord's service at Jerusalem than any of the other evangelists; he treats largely of that which had a status religiously. The other evangelists enlarge more on what lay outside. So John tells us of no wholesale miracles or signs; the other gospel writers speak of the number of those healed without describing each in detail. But John limits us to certain isolated cases. With conditions such as he has before him, we cannot look for any great public results; it is uphill work, for the soil is extremely sterile, nevertheless there are isolated cases to draw attention to the power at work. So we get certain feasts of the Jews referred to, shewing how the Lord was operating throughout amid hostile circumstances. The soil, as I said, was extremely sterile. Yet results did accrue, and we must be prepared to work on these lines, content with small results outwardly, but assured that they are great morally. It is very difficult to work in the midst of accredited religion; and to maintain the light of grace, as there are certain legal requirements

men insist on. So you find in the first verse we read that the Lord went to the mount of Olives. He is prepared for isolation. Every man went to his own home, Jesus went to the mount of Olives -- heaven in principle -- and comes from there to the temple.

Rem. We should not have a home in that sense.

J.T. When you come to what is spiritual, your home is there; your living associations are in relation to heaven. So John qualifies us to carry on work in an isolated way, and beginning thus, we shall never be overcome, never overwhelmed by despondency. I am not alone, the Lord says. In going to the mount of Olives, He sets us an example in service as to how we may draw on Him. There could not be recovery unless someone had learned this, as recovery is by one man. It is interesting in this connection to take account of the Lord's appearings after He rose. Paul gives six, no doubt there were more, but he gives six, as he intends to build up something on them. Among these there were three that were personal, one to Cephas, one to James, and one to Paul himself; then He appeared to the twelve, then to five hundred brethren, and then to all the apostles. Now the appearing to James would have in view what one man may do. James tells us in his writings that Elias was a man subject to like passions as ourselves, and he prayed that it should not rain, and it did not rain for three years and six months, and he prayed again and the heaven gave rain. That is what one man effected. So the Lord in appearing to James would have in view that much may be done by one man, but if so, it is to be done in the grace of Christ. The appearing would qualify him for that. I think this gospel is very much on these lines; we learn from God how to act alone.

Rem. Could you give us a little help on chapter 2. There the Lord goes down to Capernaum; here, to the mount of Olives.

J.T. Capernaum comes in in connection with His mother and brethren. It is an allusion to His relations with the Jewish remnant. He cleanses the temple according to that point of view, and then the Jews ask for a sign, and He introduces the thought of "this temple". It was a test for them to determine what that was. But here, He comes in from heaven in principle. The house is established in relation to the Spirit, and is a heavenly institution, so you may look for a supply of grace. The Lord was "full of grace and truth". How could He deal with those conditions of accredited religion unless He were marked by super-abounding grace? The woman in this chapter is unquestionably guilty, and the representatives of accredited religion are there with the law of Moses in their hands; how is He to meet it? It must be met in a way that cannot be gainsaid; the result is, that all have to go out, and the woman is left alone. John gives no code as to how difficult matters are to be dealt with; we have divine principles, but, in addition, there must be ability to discern persons, and, as coming in from the mount of Olives, one has grace for that. A man coming in from the mount of Olives has a way with him, a new way which others who belong to accredited religion do not understand.

P.L. So the assembly is taken to heaven before she comes down to administer.

G.W.W. You are emphasising the analogy between that time and the present, and the principles by which our conduct should be regulated.

J.T. It is noticeable what the Lord does. He stoops down and writes. There is grace in that. He writes on the ground; that is new material. The Jews had no idea of that material. What do they know of all this movement? No more than they did of the reference in chapter 2 to the temple.

G.W.W. They could trust the Lord with

what had been written on the tables of stone.

J.T. We are familiar with writing on paper, such as the catechism. But this is something new. It means His death. Love writes on the ground. Then He says, "Let him that is without sin among you first cast the stone at her". There was the light of God, and they had to go out in the presence of it.

Ques. Why is the writing repeated?

J.T. The first writing puts man out. Then He writes again, and when He lifts Himself up, only the woman was there. She does not go out, she need not, as in principle He had made expiation for her sin. She is retained, and when the Lord says, "Has no man condemned thee?" she replies, "No one, sir". She uses a term of respect. The house is to be composed of such persons, persons who can stoop down. Love never fails.

A.N. Is this the way the truth of the temple works out, every fresh circumstance becoming the occasion for fresh light?

A.E. The very cavilling of the Jews brings out fresh light.

P.L. Do we get a suggestion of what you are bringing out in the staff Gehazi takes and lays on the face of the dead child? It is unavailing, but the prophet comes and lays himself on the child, stooping in that way, and identifying himself wholly with the child's condition.

J.T. Yes, quite so. When Gideon was leader of the people, whatever the three hundred saw him do, they were to do the Lord gives us a lead here. The apostle says, "We have this treasure in earthen vessels". The treasure is the ministry. The vessel is broken and the light shines out. Here, as we were saying, the woman is retained. There must be the full dealing with sin, but the sinner is preserved that she may be saved.

G.W.W. How do we stoop down?

J.T. In taking things as they are and acknowledging our part in them. A man "in cloth" does not stoop. The idea of a nobleman is that he does not stoop. You can hold the truth in an objective way without letting your reputation go.

G.W.W. Daniel is found in the deepest abasement as identified with the people publicly.

J.T. Hence he was "greatly beloved". So you go along with the people of God after this pattern. The Lord addresses Himself to Thyatira, as Son of God, but Jezebel had to be dealt with. I gave her space to repent, He says; every opportunity had been afforded her. Here the Lord has to do with a woman and she is not lost, but Jezebel is lost.

E.M. "Ye shall know the truth and the truth shall set you free". How far does that go?

J.T. Truth is adjustment in detail, the truth disentangles you.

E.M. Would it deal with the formal order of things?

J.T. Yes, quite; but the Son is in the house, so He brings in what is positive. "If therefore the Son shall set you free, ye shall be really free"; you are set free in the sphere of affection. Truth liberates me, and enables me to judge of things in detail; it deals with everything contrary to God, but the Son sets me up in the sphere of affection.

A.N. Does that mean sonship for us?

J.T. It involves that, but John would not say you are a son. You have the thing but not the name, if you are in the liberty of the house.

A.N. The house is a universal thought.

J.T. Yes; so you find the liberty of the house wherever you go. Luke speaks of the provisional institution of the house in connection with the gospel. John does not do that, but brings in what is eternal.

Ques. What is the thought of "If ye continue my word"?

J.T. His word is His mind. Truth is that by which everything is regulated. There can be nothing organically or structurally except by truth. "Send out thy light and thy truth", the Psalmist says (Psalm 43:3). It may go far afield and deal with conditions contrary to God, but it brings to God's holy hill. There you find the Son.

E.M. Is the greatest light in the chapter the "I am"? (verse 58).

J.T. Yes; John leads into eternity.

FULL GROWTH

Hebrews 5:11 - 14; Hebrews 6:1 - 6; Ephesians 4:7 - 16

J.T. In the epistles which contemplate the saints being hindered in growth, there is much reference to the babe-state, as in Corinthians and Hebrews; it is a state in contrast to what is called perfection, which means full development. Naturally the development of all the senses is supposed to be commensurate with physical development. I thought it might be helpful to look a little at these references, so that we might get help from the Lord in seeing how we should move on to perfection. What is to be remarked is, I think, that the Old Testament saints could not have arrived at perfection, however pious and righteous and holy they might have been. There could never have been perfection until the divine thought was presented in Christ in manhood. They were said to have been kept under tutors and governors, and therefore in a sort of nursery, until the time appointed of the father, and hence, "when the fulness of time was come, God sent forth his Son, come of woman, come under law, that he might redeem those under law, that we might receive sonship". Then we read: "Because ye are sons, God has sent out the Spirit of his Son into our hearts, crying, Abba, Father". (Galatians 4:4 - 6) We have arrived at the time of perfection, and hence the seriousness of remaining in a dwarfed or babe-state, when it is a time of full growth. In connection with that we have necessarily the great subject of food, the food that is becoming to a babe, and the food that is suited to a man, to one that is full-grown.

G.F.M. It says in Hebrews 11, "God having provided some better thing for us, that they without us should not be made perfect". The better things remain to the last. Is that the thought?

J.T. Yes. "All these died in faith, not having received the promises". "Not having received". I think the eunuch perhaps describes somewhat the state of Old Testament inquirers, for it was a time of inquiry. "Of whom", he says,"speaketh the prophet this? of himself, or of some other man? And Philip began at that same scripture, and preached unto him, Jesus". That is what his soul needed. The idea in the gospel is to preach an object both for man's heart and his intelligence, and as that object is rightly apprehended, as the light of heaven comes into the soul, the growth begins, and that is to advance to the full stature of the One who is thus presented.

W.F. Is perfection presented in the object?

J.T. Perfection is presented in the object; exactly. The four gospels if rightly understood become the great, the supreme theme, for the soul. They present perfection, absolute perfection, in a Man. The epistles prepare us for that. They supply the details for the extrication of the soul; they remove all the things that would hamper the soul; they supply the teaching. The apostle says, When ye ought to be teachers ye have need of teaching; that is, the teaching of the epistles. But having learnt the truth presented in the epistles, then the gospels become the supreme object of study and meditation. Other scriptures, of course, have their place, but no scripture is on the same level as the gospels.

W.H. Would you connect the gospels with solid food?

J.T. Quite. That is where a full-grown person goes for nourishment; that is where his soul is sustained.

W.S. Would you say that in the epistles we get the teaching, and in the gospels the exemplification of the teaching?

J.T. Exactly, for everything is found objectively in Christ.

W.F. In Philippians the apostle says, "That I may know him". And then he speaks of the perfect. Is that the thought of the perfect object?

J.T. I think so. That is, those whose spiritual sensibilities are in full development and exercise. Is that your thought?

W.F. Yes; I was thinking that was in line with what you were saying. Defect might come in if we had not the perfect object before us.

J.T. I think that is where the great defectiveness exists amongst Christians in nominal Christendom; the object is not before them, hence the great importance of teaching. "When for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God". That is extremely applicable at the present time. Christ, God's thought or ideal is not before souls, and hence they have defectiveness of growth. There is devotedness, but the senses are not developed. There is not full proportionate development. Development in those who are nominally in the truth is often out of proportion. There is intelligence often developed without affection, and vice versa.

J.S. Would that scripture in Proverbs come in, "The legs of the lame are not equal?"

J.T. I think it would.

D.D. Would increase of light as to the Old Testament promote the growth?

J.T. I think the light brings in that which is set before your soul, and growth is in response to it. There is an object, a pattern. Gift is to that end, to bring light to the soul. "Till we all arrive". The Lord helps us through gifts, but then who are helped through gift? Only those that are exercised; hence he says, "For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs

meet for them by whom it is dressed, receiveth blessing from God; but that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned". That is, we might have all the apostles' ministry, but unless there is exercise there is no result. As we see here, the Hebrew Christians had the benefit of the ministry of the twelve apostles, and yet they are but babes.

G.F.M. "Those who, by reason of use, have their senses exercised".

J.T. If senses are allowed to lie dormant they really cease to perform their function, and one becomes imperfect if anyone of the senses is not in use.

G.F.M. Do you not think there is a danger of our stopping at the knowledge of Christ as Saviour and not going on to Christ as the supreme object before our souls?

J.T. I think that is it, the Man. So the apostle in his announcement preached that Jesus is the Son of God.

D.D. I was thinking in relation to the man in the gospel, who, when he got his eyes opened, only saw men as trees walking.

J.T. But the passage goes on to say that the man saw all things clearly when he got the second touch. Then the Lord raises the question with His disciples as to who He was. "Whom say ye that I am?" And that is for the soul to find out. The Lord would have Himself before us. It is not only that you see all things clearly, but you must see Him in the centre of all these things. "Who he is". Zacchaeus too, sought to see Jesus who He was. That was his exercise. He climbed the sycamore tree, we read, to see Jesus, who He was. It is a great inquiry in the soul as to who He is; therefore we ought to read the gospels.

G.F.M. I suppose the effort of the enemy would be to get the saints to detach things from Christ; to

be occupied, for instance, with what He has done.

J.T. To apprehend anything rightly we must apprehend it in its relation to Christ, if we want to see it in its fulness. We have to hear it in connection with Him.

Rem. Saul began by asking the question, "Who art thou, Lord?"

J.T. That was a good inquiry. He began well, and what a good finish he made.

Ques. Do you think that the epistles come in in order to deliver us so that we get the full benefit of the Holy Spirit, and we are thus able to look at the gospels and see the perfection of Christ?

J.T. I think that is right. The epistles are like the removal of the grave clothes. "Loose him and let him go". And if he is let go; that is, wholly relieved from his own side and his own needs that hold him, he will go to the gospels.

W.H. So that in John 12 they make the Lord a supper.

J.T. Lazarus was one of those who sat at table with Jesus. That is, in experience we sit down to meat with Him. It is the greatness of the Person that detains, so that, if the grave-clothes are removed, Lazarus can be found at the supper table. It says that the Lord came to Bethany six days before the Passover, where Lazarus was who had been dead, and whom He raised from the dead; there they made Him a supper; that is, where Lazarus was. It does not say exactly he made it personally, but they made it, and Lazarus was one of those who sat at the table. It does not say who the others were. The point was to take account of the man who was free from the trammels of death.

W.S. So that Lazarus became a very powerful testimony to the power of Christ, and they wanted to kill him as well.

J.T. Yes. One who has gone through the epistles

experimentally can take care of himself in that sense. I do not know that we have remarked on the effect of the ministry of the apostles. On our side the word is "Loose him and let him go". The epistles represent what ministry can do. The man is released, and it does not say where he is to go: it is just, "let him go"; and you will see where he will go. You will find he will read the gospels, and feed there; and then he will read the Old Testament, because it is in the gospels that we read that the Old Testament testifies of Christ. In the epistles it is "Every scripture is divinely inspired, and is profitable for doctrine, for reproof, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work", 2 Timothy 3:16. All that is for relief, for help, but the Lord's reference to the Old Testament is that it testifies of Him, of Christ, hence the man who can read the gospels will go to the Old Testament for Christ. If you go to the epistles you go for things that help your soul, help to relieve you; but if you go to the gospels you go for Christ, to see Christ there; so that in the gospels you contemplate Himself.

G.F.M. Would you say the eunuch obeyed the form of doctrine from the heart, and he was let go?

J.T. And he went on his way. It does not say he went on his chariot, though doubtless he did go in the chariot, there would be no other way literally, but he went on his way. It has a spiritual reference he went on his way rejoicing.

G.F.M. He went after the Man.

J.T. That is the idea. He had Christ in his heart.

J.S. Would you say it would be necessary to have the heart established with grace, so that coming to the gospels we contemplate Christ objectively?

J.T. Yes, I am sure that is so. We need to be strengthened. We are trying to make clear the distinction between the epistles and the gospels, the

way the epistles take account of the Old Testament, and the way the gospels take account of it, especially the Lord Himself where He comments on it. "Beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself". It was not a question of relieving them, but of instructing them in regard to Himself.

G.F.M. I think that is very helpful.

W.F. What about that part of the epistle that goes on to divine purpose for the assembly and divine purpose for the saints in Christ?

J.T. That would be all from our side. The mystery of the assembly is to bring in the saints as fully qualified to be the bride, and that is what Ephesians aims at. "Till we arrive", it says, and that is the great thing. It is to have Christ before us, and then every bit of exercise results in a little more; it may be very tiny, but it is a little bit more of conformity to Christ. That is how one finds it in one's experience. We may go through very heavy pressure, and we wonder why; but if we are with God in it, we pray; we meditate; we seek to get sustenance; and presently we find a little bit of headway has been made, but the result is that there is some additional conformity to Christ, and nothing else counts. That is the gold out of all the refining. And so, as you remarked, Philippians presents to us the converse of Ephesians, that is, it is the aim of a man who is exercised. He tells us formally what he has in his mind in his exercises. "I count not myself to have apprehended: but this one thing I do, forgetting those things that are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus". "That I may know him", he says, "if by any means I might attain unto the resurrection from among the dead". What I would remark at that point is the great importance of young believers

learning to do things for themselves, because that is how progress really begins. It is true that God does everything for us in one sense, but Peter says to Aeneas "Arise, and make thy bed for thyself". He had to do that; it was a simple thing to do. He says, Do it for yourself; and if he does that, then he will do something else.

W.H. It involves having your senses exercised; they are brought into play.

J.T. Yes; it does. A man who has been making his bed has to exercise himself to some extent. He had been over eight years without any exercise. He did not move his hands and his feet, and they would have naturally lost their power; I do not mean to say because of the palsy, but not using them his whole system was affected. But now he begins to make his bed; his body, and the members of it, are brought into activity, and that is the initial idea of spiritual progress.

Rem. In Hebrews it is a question of having the senses exercised, but in Ephesians we arrive at a living organism.

J.T. We are in relation to the whole body, but first we have to learn to do things for ourselves, then we learn how to act with others.

D.D. How would you interpret that scripture, "Work out your own salvation", Philippians 2:12 ?

J.T. There it was a collective thought. The apostle had been accustomed to help them, and now, not being present with them, they had to work out their own salvation. "It is God that worketh in you". What I am remarking on is of primary importance for young Christians. At the beginning they are accustomed to have everything done for them; a babe has everything done for it, but a babe has to get down and walk; then his limbs begin to act and to be used. Then it may be you will see intelligence evidenced, and the affections, and the true parent or

nurse, as Paul uses the term in Thessalonians, would help to develop all these things in the child. So, as I was saying, you make your bed for yourself. Suppose one is ensnared by the devil, which, alas! happens oftentimes and falls into sin, or gets away from the Lord; the saints are praying for him and the Lord goes after him. But then the Lord will bring him to the point where he has to move. So it says, "that they may recover themselves out of the snare of the devil". There is a point where you have to move, and the Lord will help you. If there is to be final deliverance you must recover yourself.

G.F.M. It is important to go on to maturity.

J.T. One has seen it so often where there has been defection. People seem to get to a point, and they get no further; they do not go on. It is because they do not make an effort. One would not put anyone under bondage, but it says, "that they may recover themselves"; that is, after a certain process has proceeded to a point.

G.F.M. Those verses in Hebrews are all on the responsible line.

J.T. Quite.

Rem. We have power to act and to move. The Spirit has been given for that purpose.

J.T. Yes.

W.S. I have heard it said the Lord will not do for you what you can do for yourself.

J.T. I think that is right. "Meekly instructing those that are opposing ... that they may recover themselves out of the snare of the devil", 2 Timothy 2:26. It is for those who are dealing with the case to instruct meekly, so that there may be nothing to interfere with the soul recovering itself.

G.F.M. So that those with exercised senses would not put anything in the way; they would rather tend to clear the way.

J.T. That is it. So that he says, "Leaving the

beginning of the doctrine of Christ". It is movement to go on to perfection.

W.S. It would not be so much the rate of progress that would engage one, but the objective, to reach perfection.

J.T. If one keeps one's eye steadily on the objective, and, as I remarked, the gospel presents that to you, then every little bit of progress you make is in that direction.

W.S. What is this beginning that is to be left? "the word of the beginning of the Christ". Would it be their thoughts of Christ more in connection with Him as Messiah?

J.T. I think so. Their thoughts were Jewish, and they were stopping at that. It was right enough in its place, but God had moved on.

G.F.M. Do you think it would be for us what is elementary? that is, elementary thoughts of Christ got at the beginning. We are not to be limited to that.

J.T. Strictly we could not have these thoughts; I mean thoughts that were in themselves Jewish, and were strictly right when the Lord was here in connection with Judaism. They have no longer any force with Christians.

W.S. It would not apply now, because we do not have to leave anything.

J.T. That is right. That is a good remark.

W.S. Is that the way he begins the epistle with the greatness of the Son?

J.T. Yes; that is it. "That which is from the beginning", as in John. We do not leave that, because the bearing of all that is toward Christianity.

G.F.M. Would you say the voice to us in this is that we might not stop short of perfection?

J.T. That is the voice for us. Christendom's so-called sects stop short here; they are Judaising; it is Judaism in the principle of it.

J.S. We read that a scribe instructed brings things new and old out of his treasure.

J.T. The new things would be concerning Christ in heaven; that is Christianity; old things, as we have already said, "are they which testify of me"; "things concerning himself". We get references to Christ in the Old Testament, as far back as Genesis. If you look at it, its age only enhances its value. It is like an antique. Antiques are very valuable. The older they are the more valuable. It is not like an effete thing. In Hebrews the old thing is an effete thing, it decayeth and is ready to vanish away, but in Matthew the old thing is valuable. The older the more valuable.

W.H. The more you know of the new, the more you will value the old.

J.T. Quite so. Look at the things which shine in the Old Testament as we see them in the light of Christ as He is now. How delightful it would be to go through with Him what He expounded unto them from the Scriptures the things concerning Himself.

P.S.P. I suppose we have to feed upon Him in the gospels.

J.T. Yes, that is what I was thinking. There are new things connected with Him, but the old things are not to be despised. With antiques they can give you the date, and the older they are the more valuable they become. And so with the precious things of Christ in the Old Testament.

J.S. Is the Old Testament covered by the law, the prophets and the Psalms?

J.T. Quite so. How rich the Christian is! Like unto a man that is an householder which brought forth out of his treasure things new and old. It is very noticeable that it is said of every scribe instructed unto the kingdom of heaven. A scribe is usually an accurate man. Writing induces accuracy. Ezra is

the scribe of scripture; he was a ready scribe in the law of His God, the God of Israel.

G.F.M. I suppose things new and old would refer to variety and freshness. There is no sameness in divine things.

J.T. I think it is beautiful to see how the Lord has opened up the Scriptures through the servants he has raised up in the last century. What had Christendom? There is not a sect that could have a Bible reading; that is to say, they could not sit down and have a reading of the scripture. The circumstances in which they are forbid it. Whereas, when you come to recognise the Lord, and the Spirit, and the authority of Scripture, it is wonderful what comes out. One of the best illustrations of it is in the book of Nehemiah. Ezra stood up and read the Scriptures, and the Levites caused them to understand; that was the first day's meetings. On the second day's meetings the elders came together with the Levites and Ezra, and they found more! They found the feast of Tabernacles. They found more than they had had since the days of Josiah! That was because the Scriptures had their place, and were read with intelligence; men were subject and dependent. We little value what the Lord has done for us in raising up these men who caused us to understand the sense. In the synagogues of Israel they were accustomed to read, but how much did they understand? It is said they read Moses every Sabbath day, but did they understand? No. But the Lord stood up for to read in the synagogue. He took the scriptures from the attendant in the ordinary way, and stood up for to read, and selected His scripture. And then He said, "This day is this scripture fulfilled in your ears", Luke 4:21. This one! There was one scripture made plain and verified. How much they could be advanced if they were only equal to it! But they were not. He sat down and closed the book. In Luke 19, as

they were listening, He went on and said a great deal more. It is where there is interest that you get the Scriptures opened up.

W.H. So that if a few persons come together who are exercised, we have conditions for the opening out of the Scriptures.

J.T. We should learn to come together in the light of the temple. The saints are the temple, because they have the Holy Spirit, and where that is recognised there is light.

G.F.M. Do you think the thought of the scribe remains?

J.T. I think it is especially applicable today, because things are scattered as in Ezra's day. If you can get them all to Jerusalem, good and well. But that is scarcely possible. So we have to write. The Lord is pleased to minister in that way. I think Ezra is a reminder to us of the importance of writing. Of course, there is such a thing as the making of many books without end. But there are the words that are spoken, suited words, "acceptable words". So coming to Ephesians for a moment, it is not now simply that we know how to do things for ourselves, but we know how to act with others. One learns how to take his place in relation to the body, so that we have "self-edifying in love". That is, the principle is carried through from the individual to the company. If you learn to do things for yourself individually, that develops into the truth of the assembly "unto its self-edifying in love". The gifts are to be a help to that, but there is a point reached where the saints edify themselves.

D.D. Do you think that is in connection with the Head, the saints themselves edifying themselves in love?

J.T. That is what it says, I think, in Ephesians 4:16.

W.H. In that way the assembly is self-supporting.

J.T. That is right. You will notice it is "growing up unto him in all things". That is, you are proportionate.

D.D. Does that take in all the four gospels?

J.T. I think that is the idea. You have the full thought.

W.H. Gifts do not come into verse 16, although they are members of Christ.

J.T. Quite. A gift is distinct. It is in order to bring about the state described in verse 16. That is to say, it is in order to prevent the saints remaining in a babe state; that we should be all men.

P.S.P. What the gift takes up is part of what you were speaking of, individual activity. The gift has to be in movement if the saints are to move collectively.

W.S. What is the difference between growth in verse 13, and increase in verse 16?

J.T. I think "we all" is the saints taken severally. We have not as yet come to the thought of the body.

Rem. Which is of Christ.

J.T. That is the thought -- that there should be uniformity. The body is strictly composed of men, saints who are fully developed. "In understanding be ye men", 1 Corinthians 14:20.

W.F. The body is derived from Christ.

J.T. The gifts are for the edifying of the body of Christ. They work to a point, but disappear, and you have a structure that is related to Christ and co-ordinated from Christ as the Head; so that it is self-supporting. It is a wonderful thought. It was the great thought God had in His mind before the world, a company formed in intelligence and affection, self-edifying in love, all in vital relation to Christ in heaven.

P.S.P. Do you connect this with the heavenly city? In Revelation it speaks of the measure of a man.

J.T. I think the four gospels present that.

Rem. So that it is "the man" we get in Ephesians.

J.T. The full-grown man.

D.D. Is it the gift that presents the light of that in your soul?

J.T. I think gift is for that, to bring out the great principles of the truth, the unity of the Spirit and the unity of the faith in connection with the saints. The unity of the Spirit is not connected with gifts. What a thing it would be if we could only see the divine thought is to bring about a company or a number of intelligent persons formed with all the senses developed, so as to correspond to Christ, and that it is the aggregate of each that forms the body; hence there is no schism in the body; it is held in intelligence and in affection.

D.D. The teaching of the various gifts tends to unity.

J.T. I think it is very beautiful in the Acts to see how the teaching of the twelve and the teaching of Paul agree. There was the unity of the faith. Peter, I think, is led of the Holy Spirit to speak of Paul's teaching, so that it might be clear that there was no discrepancy, no division of thought between the apostles; the unity of the faith marked them.

W.S. Each had his own way of presenting it, but they did not disagree about the terms.

J.T. I think it is very fine to see how Peter says, "Our beloved brother, Paul", 2 Peter 3:15. I think that is one of the finest statements you could get. And he connects Paul's writings with the other scriptures.

Rem. So that in looking at the body we come to perfection.

J.T. Quite so. We could not think of Christ's body being anything less than perfect.

W.H. Peter did not say, It is wrong. He says, It is beyond me. He did not say it was not the truth because it was beyond him.

J.D. When you come to full age, you come to the activity of priesthood?

J.T. I think that is right. Priesthood is dependent on one being a full-grown man. Priesthood is founded on sonship.

Rem. Every son is a priest.

J.T. Quite. I believe that in these days the Lord is bringing about assembly state, a state that He can approve, that answers to His mind, to the assembly. He looks at that which He can regard as the assembly; the state is there, however limited, and the quality is there.

G.F.M. One has thought that while things in the world are heading up to the man of sin, the saints are being educated in regard to Christ.

J.T. The only antidote to the man of sin is to have the Lord before us as He is presented in the gospels.

G.F.M. God would not have us to lower the ideal, to have a less ideal than Christ.

J.T. No.

THE MEASURING REED

Revelation 11:1, 2

Inasmuch as the book of Revelation is written for the assembly directly, it is a book that should command the careful attention of every Christian, and whilst its main parts have reference to a coming day on the earth, its moral teaching is intended for the seven assemblies, that is, for the assembly viewed as it is historically in this world. The moral teaching in the book is for us. Indeed, the book begins with the assembly as one may say, the seven assemblies, and it ends with the assembly, so that it is quite obvious that the Lord had the assembly in view. In fact, John was to write down what he saw and send it to the seven assemblies which were in Asia. It is clear, therefore, that he had in mind that we should be instructed as to what is coming, and that, at the same time, we should get the benefit of the moral teaching which the book contains. So I ventured to read these verses, because they set before us the fact that there is a divine estimate made of what may exist for God at any given time.

Now, in the addresses to the seven assemblies we have the comforting word, "I know", addressed to each assembly. How comforting for those who love the Lord, that He knows. He knows. It is a serious matter, surely, for those who may be in the paths of sin; it is solemn that He knows, for He is presented as having eyes as a flame of fire. It is solemn for those who may, in any way, be serving their own wills; but, on the other hand, for those who love Him, it is most comforting that He says, "I know". Whatever others may think or say, He knows. To my mind, it is extremely comforting, that the Lord is cognisant of all that love would do in these days, and, in saying that, one has in mind many who may

be very obscure, and yet in them is found love's activity.

If we refer to the tabernacle position for a moment, there are the pegs, very insignificant parts, and yet all-important parts. It may be a bed-ridden person who loves the Lord and is carrying the interests of the Lord in her heart in prayer. She is holding things in that way, although the enemy may be endeavouring to disrupt and to destroy. There is no greater service, beloved, than prayer. In the great assembly gospel, that is Matthew, the Lord says, "enter into thy chamber and having shut the door, pray to thy Father who is in secret", Matthew 6:6. There is no publicity there, but there is effectiveness of service. So that, as I remarked, many are in extreme obscurity, but love's activities are there, and the Lord says, "I know". He would say, 'I know that things would have gone were it not for you'. It is, as it were, the tent peg holding down the tabernacle. And so, in many other relations; dear brethren, whatever it is that may be classified under the heading of love's works, love's activities, the Lord knows.

In Revelation 11, it is said, "Rise and measure", which is a very pronounced way of indicating that an account is being taken of what exists. In referring to measurements, one is reminded of many sections of the word, and would for a moment refer to Exodus, comparing it with the first book of Kings and the prophet Ezekiel. These are the sections of the word, as far as one can recall, that speak about measurements, and, before dwelling on this passage, I wanted to point out that the measurements of the tabernacle are extremely simple as compared with the measurements of Solomon's temple, and, again, the measurements of Solomon's temple are comparatively simple as compared with the measurements of Ezekiel's temple, and, for the obvious reason that Exodus is typically Christianity. It is what comes

under the eye publicly. Christianity began with great simplicity; the measurements were easily, so to speak, taken in. What we find is that Christendom has given up that simplicity. It has gone in for conspicuousness, for architecture, for art in its varied forms. Christianity, the public Christianity of today, has taken on the garb of the world. Now, Christianity began with simplicity, and so the book of Exodus presents that. It is a tent; it is not called a palace. Psalm 78 says, "he built his sanctuary like the heights, like the earth which he hath founded for ever". That was not the tabernacle. The tabernacle was not a palace; it was a tent. And so He told David, that since He had taken the people out of the land of Egypt, He had dwelt in a tent and in a tabernacle; 2 Samuel 6:7.

I want you, dear brethren, to take it in, that the divine thought in Christianity is that of outward simplicity. The Lord says to His own, "Fear not, little flock!" He had no other thought than that. A little flock, exposed to the opposition, the derision, and scorn of the world; but the little flock is not to fear. When it becomes large and outwardly self-sustaining, then there is good reason to fear, but whilst it retains simplicity, outward littleness, unpretentiousness, there is nothing to fear, for the Lord will defend and protect it. In the Acts we read that Saul ravaged the assembly; he entered into houses and dragged men and women and hailed them to prison and to death. But then, in the next chapter, it says, "Saul, breathing out threatenings and slaughter against the disciples of the Lord", Acts 9:1. However few and defenceless the disciples were outwardly, they were the Lord's, and who can contend successfully with Him. No one ! And so Saul was levelled to the ground; the Lord in His grace intercepted him. If we accept outward littleness, we come under the wing of the Lord, and every opposer goes down. It

is as sure as anything can be that everyone who lifts up his hand against the disciples of the Lord will come down. Who has ever resisted Him and prospered? He could not. As it is said, "Are we stronger than he?" 1 Corinthians 10:22

Such is Exodus. It indicates Christianity as God set it up in this world; that which, although inwardly it had what was intrinsically precious, bespeaking Christ in the Ark, and all that was of God in the different pieces of furniture inside, outwardly was very insignificant. It could be taken down and moved at any moment. So that is our position, dear brethren, in that respect. It is well to have that before us, lest we might be building up something in this world. Our position is as if we were about to depart on the morrow. It is a moveable position. Directly the cloud moves the tabernacle moves. And what may be the next move? Translation! Think of that! Think of the magnitude of what is possible on the morrow! Are you ready to depart? There is no thought in the soul of being anything publicly; you may have to leave it at any moment. If we look at those buildings in this city, at the Cathedral, is there any thought in that of a readiness to depart? It is built like the palaces of the world, to remain. The idea of Christianity is denied in these things. The idea in it is readiness to depart at any moment. It may be the Lord will take us through dissolution, through death, but in that case it is the same. "If this tabernacle house be dissolved", 2 Corinthians 4:18. This tabernacle house! Think of embellishing that which has so soon to be dissolved. We have a building from God; and that leads me now to speak about Kings.

In the first book of Kings it is not the thought of Christianity as it was set up in this world in its outward appearance, for there is dignity. Do we understand, dear brethren, what we are called to? What

opens out is the faith sphere, and from that point of view everything is what is seen in Christ in heaven. It is not Christ as seen in the gospels in His humiliation here, it is Christ as exalted; and hence the apostle says, "I know a man in Christ", 2 Corinthians 12:2. The second epistle to the Corinthians builds up what I am remarking on. In chapter 5 he says, "we henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know him thus no longer. So if any one be in Christ, there is a new creation". Yes, Christ is the beginning of the creation. And it says, "All things are of God". Think of entering, dear brethren, into a region where all things are of God. And then he says in the next reference in chapter 12, "I know a man in Christ". At the end of chapter 11 there is the tabernacle idea; he is let down by the wall in a basket. He is in keeping with the tabernacle, that which is outwardly insignificant, and then the very next statement is "I know a man in Christ". He moves, as it were, into the environment of first Kings, a man in Christ. What are the measurements there? What are the materials there? Solomon used cedar and olive wood. He used that which spoke of dignity in man and of the Spirit of God; dignity in man and the power of the Spirit.

By the Spirit all pervading
Hosts unnumbered round the Lamb. (Hymn 14)

That is what we see in Solomon's structure. It is the vastness and dignity of it.

Now, when we come to Ezekiel, chapter 40, we have no material at all mentioned, except in a very small detail. Wood is mentioned simply, without specifying the kind of wood. But, if there be no materials and no builder mentioned, which is so, what we find is a great variety of measurements, and the prophet is taken in the visions of God and brought

into the land of Israel. That is a very delightful reference, the land of Israel. He was set, it says, upon a very high mountain by which was as the frame of a city on the south. He was taken there and a man with the appearance of brass meets him with a line of flax in his hand and a measuring reed, and he stood in the gate. We are to notice these things, dear brethren. He measures the gate, he measures the court, and he measures the porches. In fact the variety of measurements is most striking, and why? It is to show what is of God, what God brings in. "All things are of God", 2 Corinthians 5:18. In the heavenly city you have just one street mentioned, but you find in Ezekiel's description a variety of courts and gates, and then he says, "the glory of the God of Israel came from the way of the east", Ezekiel 43:2 and He says, "this is the place where I will dwell". Think of the prospect of being in those courts. As the Lord says, "In my Father's house are many abodes". If you look at Ezekiel's description, you will be struck with the number of chambers and cells. There are places for individual exercise, and meditation and joy. Then you go out into the broad walk that encircles the house. We shall meet each other there, dear brethren.

Such is what you find in these measurements, but when we come to a passage like this that I have read in Revelation we are brought down to our own moment, to our own time. And it becomes very exercising, because, as you will observe, the prophet is the measurer and he is given a reed which was like unto a staff; that is how the word may be translated. I need not remind many here that the idea in a staff is support. The idea in a rod is generally authority. Now, it is not measurement by authority, as I apprehend it, but by experience. As you will notice, he says, "there was given to me a reed like a staff, saying, Rise, and measure the temple of God". There are two ideas here. The angel represents God,

but John represents the brethren. These two things are ever present. God would have things measured, but He would have them measured by one who is sympathetic. John was a brother and companion in tribulation, and his measuring reed is like a staff. If he measures, he will recall his own experience. If I take account of you as a worshipper, dear brother, it must be according to that, and yet I cannot have anything less in my soul than divine requirements. That is very sobering. Hence, if one is to do anything, or to take account of the Lord's people, he begins with himself. Let him think soberly, as it is said, so as to be wise. What has your experience with God been? What are your qualifications to measure the people of God; to take account of them?

The apostle Paul spoke about having a measure. He says, "the measure which the God of measure has apportioned us", 2 Corinthians 10:13. What was the extent of it? "A measure", he says, "to reach even unto you". That was a great measure. It reached unto the Corinthians, and he was qualified to take account of the Corinthians. He says, "though ye have ten thousand instructors in Christ, yet have ye not many fathers". Hence, the measurement that one might take of the saints is commensurate, and must be only commensurate, with his own measure. And yet there are divine requirements which we must never lower. You may say to me, well, what about yourself? I say, what about that cherubim on the wall? I did not put it there. I am quite conscious as to myself, as to the poverty of my spiritual state, but I must respect that cherubim on the wall, for it is divine. God has put it there; I have not put it there. And there can be no reduction, no lowering of that standard. Alas! my measure does not reach to it. The qualification of an elder was intended to reach to it. If we have no elders now, it is because there is a great discrepancy between the most

advanced and the cherubim. The cherubim must not be lowered; it stands on the wall. As it was in the tabernacle, so it was in Solomon's temple. The cherubim represented the authority of God, and that must never be lowered.

Well, John had the staff in his hand, and how he would measure the temple! It says, "measure the temple of God". One can see John going into the house. Everyone who has the Holy Spirit is part of the temple of God. So if I take account of you it must be according to my measure, but at the same time I must have respect to the cherubim. The staff reminds me of my measure. How much have I acquired in my soul by divine support? You know there is a great deal of experience, dear brethren, that is of no moral value; we do not make any headway through it. It is when we lean on God through the experience that we gain. Hence we see in Canticles, "Who is this that cometh up from the wilderness leaning upon her beloved?" Song of Songs 8:5 That is how we come up out of the wilderness. The experience that leads to leaning on Christ is the only experience that counts.

"In the desert God shall teach thee,
What the God that thou hast found".

What thou hast found!

"Patient, gracious, powerful, holy,
All His grace shall there abound". (Hymn 76)

Hence we have in Scripture the record of the doings of Israel from the banks of the Red Sea to the banks of the Jordan. How much there was that was of no value! How much there is in my history and in yours that is of no moral value. We are not leaning on God in it. So that in the end of the wilderness what is emphasised is what God hath wrought! What God has wrought remains. It is the only thing of value. And so if we look at the measuring

reed like unto a staff, it refers to what God has wrought in the soul through all that wilderness experience. Thus we have to be very sober in taking account of the Lord's people, and whilst recognising that Christ is the measure for God, and nothing less than Christ, at the same time we are very sober in regard of our own measure.

And then it says, "measure ... the altar". How much do we give up for Christ? One often thinks of what the Lord said, when he saw the crowds, "If any man come to me and hate not his father and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross and come after me, cannot be my disciple", Luke 14:26, 27. The altar here is, I believe, the aggregate of the surrender that the saints make, but it is well for each one to take account of his own altar, and one cannot measure the altar which speaks of what the saints surrender unless one surrenders himself.

Then John was to take account of the worshippers, to measure them. I wonder, now, if one of us were obligated to take account of the saints as they are at worship, how we would go about it. Measure the worshippers, "those that worship therein", those who recognise the temple of God and the altar of God. In speaking of worshippers, I would remark that God looks for something of what is living from us. I have often remarked that if we take the Episcopalian system, and take a service for any given day, of the year, and compare it with the service 300 years ago, it is just the same. Now, what does that speak of? It speaks of stagnancy. It is an acknowledgement of the fact that there has been no movement, there has been nothing living, that the Holy Spirit has been inactive in that system during all these years. The Holy Spirit has been active, if not there. He has been active elsewhere, thank God! And what I

wanted to point out, dear brethren, is that we should see to it that worship is by the Spirit of God. The Old Testament provides in the Psalms, the instrumentality for the worship of God's people under the old Covenant, but the New Testament does not provide a psalter for us, nor a hymn-book. Although we may have the best hymn-book there is, it is not divinely inspired, and therefore we cannot limit the Holy Spirit to any hymn-book. We want to make room for the Holy Spirit in our worship. The apostle says, "we are the circumcision, who worship by the Spirit of God and boast in Christ Jesus, and do not trust in flesh", Philippians 3:3. One may say, 'There is the staff; there is the measure. We worship by the Spirit of God'.

Now, if the Lord is pleased to take account of us at the present time, what does He find? What does He find when we come together for worship? I say, come together for worship. There ought to be times in which the saints are formally together to worship God. He looks into our hearts. So we have in Hebrews 10, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus ... . Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water". That is what God looks for. He wants us to draw near. But how? "By a new and living way". I am speaking thus because of the tendency one observes in oneself, and generally to drop into what is formal in our worship. It may be by the employment of the most spiritual hymns in the book; and yet it is just the same as it was a year ago, or five years ago. That does not present the idea of new and living. Things are to be on that principle if we are to say to God, a new way and a living way. Let no one tell me that a cathedral or a choir is a new way. That way is thousands of years old. The new

way is by the Spirit, and that remains. Let us see to it that we are not in the limitations of that which is words merely, however precious or however spiritual, yet not divine, not inspired. The Holy Spirit in us is commensurate with Christ in heaven, and Christianity has no limits. It cannot be set in moulds. It is a living thing.

So the worshippers are measured. What does the measurer bring out? This passage does not say. The point is that we are measured. When we come to specific measurements, when specific measurements are given, it is when the thing is complete. The heavenly city is seen coming down from God out of heaven, "having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal". And now, mark! the measuring reed is golden. It is not the staff. And the measurements are given, and they are in every way according to Christ. For the moment it is not that. It is a question of God finding something, however small, and that it is the real thing. That is, our worship is new, it is fresh, and it is living. God delights in that. Nothing formal in itself can answer to the heart of God, who is the living God, and who is a Spirit. And He is to be worshipped in a living and a spiritual way.

May God bless the word!

MANHOOD

1 Corinthians 14:20, 21; Ephesians 4:7 - 16

I desire to say a word about manhood, the divine thought being that God should surround Himself with men, with families no doubt, but with men, for it is said as the heavenly city comes down from God out of heaven, that "the tabernacle of God is with men", Revelation 21:3. So that God's thought for us now is that we should be men; although we have to begin as babes we are not to remain babes, for there is nothing said as to babes in that world. God has men before Him.

So in coming to the New Testament what is presented is a Man. The saints in the Old Testament times could not be men in the sense in which I am speaking, except in a typical way. I have no doubt that Jacob, in a typical way, arrived at manhood in the wrestling with the angel. He had strength, and he received a name which indicated manhood, his name being changed from Jacob to Israel, for "as a prince hast thou prevailed, and hast power with God and with men", Genesis 32:28. So we find that Jacob, in his interview immediately after with Esau, has tender sympathies that belong to manhood. These are expressed to those who come under his care. Esau proposes that Jacob should accompany him. No! Jacob says, the children are young and tender, and the flocks too. We do well to take that in. We have to take account of the weakest. I may go on in my own soul with God, but I cannot leave the weakest behind. Jacob had had to do with God alone, the children were not there, the cattle were not there, they had all gone over the brook; they had gone on ahead; but a Man wrestled with Jacob until the break of day. God would have to say to him, and weaken him, but Jacob's weakness was his strength,

for immediately afterwards he takes account of the weak ones of the flock. So the stronger I am spiritually the more I shall be content to wait. I shall not lose anything by waiting, for I cannot lose anything if I am with God, but I can be content to wait for the weak ones. Esau said, "Let us take our journey, and go on, and I will go before thee". Jacob replied, "My lord knows that the children are tender, and the suckling sheep and kine are with me; and if they should overdrive them only one day, all the flock would die", Genesis 33:12, 13. There must be no overdriving in the things of God. As regards my own progress, let no one stop me. As the apostle says to the Galatians, "who has stopped you?" Galatians 5:7 Ye did run well. Let no one interfere with my spiritual progress, but if there be children, young and tender, what about them? Is my agility to become their death? We all understand what kind of man Esau was, a man of the field, an athlete, one might say. His pace would be too much for the little ones, and so the man who had just wrestled with God thought for the little ones and the flocks.

Now these are the exercises of a man, for Jacob had become that, and he took account of the little ones, and thus those who are with God today, those who are developed into manhood, will take account of the little ones, for the weakest amongst us must necessarily retard our outward progress. We have to tarry, "Tarry ye one for another". We all know how in the world those who have the care of the young and the sick must have patience. When we come to the New Testament, we come to manhood. Saints in the Old Testament could not possibly arrive at manhood, being kept under tutors and governors until the time appointed of the Father. They were kept there. It was a matter of God's appointment. They, under the old covenant, could not be perfect, for the law made nothing perfect, not even a David

or an Isaiah. They without us could not be made perfect. We must come first; those who form the assembly must have the first place.

So when you come to the gospels what is presented to you, what the soul finds, is manhood. The Lord is presented to us in the perfection of manhood. He looks up into heaven and the Spirit of God comes down in the form of a dove, and the voice from heaven says, "This is my beloved Son, in whom I am well pleased". Then we are told, that He is "led" (Luke 4:1), or "carried up" (Matthew 4:1), by the Spirit into the wilderness to be tempted of the devil: Mark 1:12 says, "the Spirit driveth him". He does not go there, but is carried, reminding us that true manhood according to God does not take up evil unless the Holy Spirit leads him to it. The Lord is carried into the wilderness to be tempted of the devil, but then He returns from the wilderness "in the power of the Spirit of God". He returned and came unto Nazareth, "where he was brought up". He is now in full levitical manhood, and He takes up His levitical work. The book of the scriptures is handed to Him, and He sets before us an example of levitical perfection in that He finds the scripture that fitted the position He occupied. He was there to announce the gospel. It was to be announced in Him, in full levitical manhood, and He finds the place and announces that "this day is this scripture fulfilled in your ears", Luke 4:21. There is the perfection of levitical manhood in Christ. He is presented to us as a Model, and so one would seek to lead to this, that we may apprehend Christ as He is presented in the gospels, for directly one arrives at manhood one finds oneself in the gospels. The epistles set us free, so to speak, to go to the gospels. When they treat of the Old Testament, they employ it generally in the way of relief, that our souls should be relieved; whereas the gospels, in the main, especially as the Lord uses

them, present the Old Testament as it speaks of Christ. How do you read the Old Testament? A young believer is likely to read it in the light of the epistles; a mature believer will read it in the light of the gospels, because it presents Christ. Do you read the Old Testament thus? It says the Lord began at Moses; that is, the Pentateuch, including Genesis; He began there and in all the prophets "He interpreted ... the things concerning himself" Luke 24:27; you have there an inexhaustible mine and storehouse for your soul.

So the Lord says to the Jews, "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me", John 5:39. Let the Old Testament have its place with us. It testifies of the Lord. Thus, too, it is quite right to read the Old Testament in regard to the needs of one's soul. The apostle says in Timothy, "All scripture ... is profitable for doctrine, for reproof, for correction, for instruction in righteousness", 2 Timothy 3:16. You ask, Is the first chapter of 1 Chronicles profitable, all that list of names? Yes, that is profitable; it is divinely inspired. A brother once wrote to me referring to the New Testament as "where only we get Christian doctrine", as if the Old Testament has nothing to say to Christian doctrine. We need doctrine, because the affections are set up in their proper course by doctrine. And reproof, do we not need reproof? Is it not profitable for correction? Yes, profitable for correction. And is it profitable for instruction in righteousness? Yes, profitable for that too that the man of God may be "throughly furnished", that he might be perfect, according to God. What exercises me is the poverty of one's service when one thinks of others who have served, and it is a wholesome exercise to compare yourself in your service with others. The word is "Remember your leaders who have spoken to you the word of God; and considering the issue

of their conversation, imitate their faith", Hebrews 13:7. It is a wholesome thing to take account thus of those who have ministered to us the word of God. What humbles us helps us. The Old Testament is given us that the man of God might be furnished, fully furnished, unto every good work. That is what the Old Testament is for in regard to the building up of our souls.

Then there is the other side, "they are they which testify of me". The eunuch reads Isaiah 53. He is reading about a Man, and he says to Philip, "Of whom speaketh the prophet this? of himself or of some other?" Acts 8:34 And Philip began at that scripture and "preached unto him Jesus"; Jesus! The Man. He read the scripture, "He was led as a sheep to the slaughter", and was as a lamb dumb before his shearer. What a word for that Ethiopian! What a word, what a consolation for that man. It says in the Psalms, "I was as a man that heareth not, and in whose mouth are no reproofs", Psalm 38:14. What a word in regard to our difficulties. And so John says, in referring to that same scripture, "these things said Esaias because he saw his glory and spoke of him", John 12:41. Isaiah spoke of Jesus, for "the spirit of prophecy is the testimony of Jesus", Revelation 19:10. Then let us read the prophets in the light of all that. Isaiah saw His glory. He spoke of it. He spoke of the glory of Christ. So with Abraham, I take these two instances. The Lord says, "Abraham rejoiced to see my day: and he saw it, and was glad", John 8:56. He saw Messiah. I have no doubt he saw it on the day that Isaac was weaned. He made a great feast for Isaac; Isaac was everything on that occasion, foreshadowing the time when the true Isaac shall fill this place, when all shall revere Him. These instances illustrate what the Lord had before Him.

The Lord, in speaking to the two going to Emmaus, expounds the Old Testament as testifying to Himself.

The gospels alone present the Man fully. So when the epistles have done their work in the soul, one appreciates the gospels. Thus true manhood in the believer is nourished and maintained. It says, "Brethren ... in your minds be grown men", 1 Corinthians 14:20. In your minds. "In malice be babes". Malice is a terrible thing and it crops up, one of the things which is innate in the human heart. So at Corinth the apostle speaks of the old leaven of malice and wickedness. "As regards malice be babes, but as regards knowledge be grown men", not merely men. If the epistles have served their purpose in removing the grave clothes from us, where do we go? You remember how the Lord said, "Loose him". That is the service the epistles render. "Loose him, and let him go", John 11:44. If I go to Romans I get the word of righteousness. Romans is to set me free from that state. It sets my soul in exercise so that I become practically righteous all the rest of my days. Love in Romans is said to be the fulfilling of the law. Romans teaches us "that the righteous requirement of the law should be fulfilled in us, who do not walk after flesh but after Spirit", Romans 8:4. Hence it sets my soul in exercise as to the claims of God and what I owe to the brethren, so that I cease to be a babe, and have my senses exercised to discern between good and evil. Why is it we cannot see the simplest things at times? Because our senses are not exercised to discern between good and evil. If I discern between good and evil, then I forsake the evil and cleave to the good.

Now consider fellowship. There are different fellowships in the world, but "our fellowship", the fellowship to which we are called, is the fellowship of God's Son. He is Son over God's house. You cannot limit the Son of God to a locality. Paul preached that Jesus is the Son of God. The Son of God is to be over the house of God, Son over God's

house. If I am called to the fellowship of God's Son it is general fellowship, it includes all the saints. How then can I have fellowship locally if I have not got it generally.

Well now 1 Corinthians helps me as to fellowship. Colossians enables me to enter Canaan, hindrances being taken out of the way. The latter is very much like John 12. The Lord said of Lazarus, "Loose him and let him go", John 11:44 and then we find him in Bethany; they make the Lord a supper there. Nothing hinders the activity of love in Bethany now, the shadow of the grave is gone, it is no longer there, not a word about that. The position there is almost entirely in keeping with what the saints do. There is no evidence that it was not agreeable to Christ, Martha is not cumbered now, for it is a resurrection scene. The hindrances are all gone. Colossians takes everything out of the way so that the way to heaven is opened up. And now, if I am loosed, where do I go? They were marked at Bethany by keeping with Christ. Martha served and Lazarus was one of those that sat at the table with Christ, and Mary had the ointment. Mark you, she had kept it. It was not a matter of impulse, not something procured that day. She had kept it in view of the Lord's burial, and she anointed His feet. She knew that those feet were to carry her Lord to the grave; Mary had thought about it. He says, "against the day of my burying hath she kept this", John 12:7. His burial was very precious in her mind and the Lord felt it. If one is released, where does one go? I apprehend that we go to the gospels, for there we find Christ in the perfect way in which the Holy Spirit presents Him for our affections. I appeal to you as to this, that God would have us to be "grown men". In Ephesians the apostle presents the ascended Man as giving gifts for the "edifying of the body of Christ". I love to think of the way the apostle

includes all the saints. "Until we all arrive", he says. In Colossians he says, "whom we preach ... that we may present every man perfect in Christ", Colossians 1:28. Think of the scope of his ministry. See how the gifts came down from heaven in Ephesians for "the work of the ministry, with a view to the edifying of the body of Christ; until we all arrive". Notice that it is not "until we are brought". It does indeed say that "he has raised us up together, and made us to sit down together in the heavenlies in Christ Jesus". That is chapter 2, but I read from chapter 4, "until we all arrive", that is my movement. Ministry is the presentation of Christ to you; the next move is yours. Ministry presents perfection in Christ. Philippians is the other side to this, "I press toward the mark for the prize of the high calling of God in Christ Jesus". He pressed forward. Thus ministry is in order that you and I may move on "until we all arrive". Arrive at what? "The knowledge of the Son of God", at the perfect man, because sonship underlies manhood, for if God is to have men for Himself, He is to have us in that relationship. We are to arrive at "the knowledge of the Son of God" by ministry, "at the full-grown man, at the measure of the stature of the fulness of the Christ".

I do commend to you the simple thought of manhood, for the Lord is seeking to bring this about in us. The babe state exposes us to Antichrist. You will remember that John, in his epistle, says a great deal more to the babes that to the young men or the fathers. He warns them about Antichrist, and babes in Christ are exposed to the influences of men. The Antichrist is yet to come; hence the great need of having our senses exercised. Thus I come back to my text, if one might so speak. "In malice be babes, but in your minds be grown men".

May God bless the word, and lead us into its practical reality.

THE WORK OF GOD

John 6:17; 1 Corinthians 15:57, 58

I have in mind to speak on the work of God, and I hope to connect with it the great fact that we are privileged to have part in that work, recalling the word in 1 Samuel regarding Jonathan, who is said to have "wrought with God", 1 Samuel 14:45.

I select John to begin with because he speaks much of the work of God. You will find that the word 'work' is employed more frequently by him than by any of the evangelists, for the reason that he would bring forward what would subsist if what was outward gave way; the work of God stands. So the Lord calls attention to it throughout, and indeed, the evangelist mentions not only the fact of God's work, but he constantly refers to the effect of it and brings in a very practical word in chapter 3, "He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God", John 3:21. The Holy Spirit throughout enlarges on the work of God and the evidence of it.

In speaking thus of John, I would mention what one understands to be a distinction that should be made by us in reading the gospels. Before doing so I would remark that as the epistles are understood, they being that section of Scripture which is intended to relieve us and release us from what one may describe as grave clothes, we instinctively turn to the gospels, which present to us perfection in Man. So it may be of service to point out a distinction that helps in the understanding of the gospels. Matthew may be taken up as representing the cherubim in the tabernacle. You will all recall that cherubim were employed in the curtains and also in the veil, and it is said that they were set in artistic work, the work of a designer. The cherubim represent the rights of

God, and it may be that the thought of the cherubim has not had the place that it deserves among the saints, but it would be quite apparent to anyone who reads Exodus that it was intended to have a very great place in that which typically represented Christianity. The gospel of Matthew affords instruction in that connection.

You will recall that at the end of chapter 4 when the Lord had accomplished miracles, relieving all kinds of need, a crowd gathered about Him; and it is well to remember that a crowd is not a divine thought. The divine thought is an assembly; that is to say, a body in which each member recognises mutual obligation, and in which indeed there is a common ground on which all the members stand in relation to Him who is Head of it. So the apostle says in dealing with the subject of the assembly: "I speak as to intelligent persons", 1 Corinthians 10:15. One does not necessarily need to be intelligent to form part of a crowd, nor is there the idea of responsibility attached to a crowd, whereas God would give us to understand that responsibility attaches to each one whilst he remains here in this world as set in the assembly; the cherubim is, so to say, on the curtains. God has rights in regard to each one. The veil, as we all know, represents Christ as in manhood, and nothing can be more interesting than to trace the cherubim in His blessed life here on earth. I do not intend to trace it now, but if you read the gospels you will find how perfectly it is seen. The curtains, also, made of the same material as the veil, had the cherubim.

Well, a crowd coming into view in chapter 4, the Lord ascends a mountain and sits down, and His disciples come to Him. He does not send the crowd away, nor does He test the crowd as at other times by bringing forward that which the flesh would not accept; but seeing the crowds, He ascends the mount, His disciples come to Him, and He sits down

and opens His mouth, and legislates. As you follow chapters 5, 6 and 7 you see, as it were, the Lord, particularly in chapter 5, setting up the cherubim. In His own inimitable way He sets forth maxims, the import of which was to govern those who love Him in His absence. Now do we understand this? You may say, Well, of what use is the cherubim without power to enforce it? But is there no power? Is the Holy Spirit not here? Is there no spiritual formation? These questions carry their own answers. Whilst the Holy Spirit is here there is that which acts in relation to the cherubim, and so the inquiry is: What power, in a practical way, exists to enforce the rights of God, which the cherubim represent? I apprehend that John meets that. If Matthew presents the cherubim, I apprehend that John presents the seraphim.

In speaking of these symbols I would endeavour to simplify them by the remark that the seraph carries with it the thought of what is priestly. You will remember how John speaks of the "living creatures" in the book of Revelation. I want you to follow this and do not think of these "living creatures" as some unknown symbol; let your mind rest on the word 'creature'; it is a simple word. James tells us that we, that is, Christians, are a kind of firstfruits of His creatures, and what does God look for in firstfruits? He looks for the best. Christianity affords the best, and so if I see and hear these symbolic creatures spoken of as living, saying day and night, "Holy, holy, holy is the Lord Almighty", Revelation 4:8, is there a response in my heart? Am I watchful in regard of the personal dignity of Christ? The Lord's dignity is to be watched over and John's gospel takes care of the dignity of Christ.

You will recall how John speaks of the grave of the Lord, and that when the disciples entered into the sepulchre they found everything in order and angels

in white sitting, One at the head and the other at the feet where the body of Jesus had lain. Love took account of the head and of the feet. He is no longer there, but He has been there, and love lingers at the sepulchre of the Son of God. Think of the solemnity of it, that He lay there! The Lord of glory lying in a tomb! The angels were attending; doubtless they inquired into it. Angels would desire to look into that stupendous mystery, that the Son of God should be there. They had witnessed His birth and celebrated it, and now they are found at the grave with intelligence as to His dignity, one at the head and the other at the feet where the body of Jesus had lain. Mary was there; Peter and John entered into the tomb and went home, but we see the seraph character in that devoted woman who remained at the sepulchre weeping. She had seen Him there last, and the spot was endeared to her, and now He appears. We can well understand her delight as the Lord called her "Mary"! How her heart would move at those accents! How she would cherish the dignity of His Person! "If thou have borne him hence", she had said, "tell me where thou hast laid him, and I will take him away", John 20:15. That was interest in the Lord's body and care for Him. John relates all this in contrast to Matthew. If you have the cherubim all round the house denoting the claims of God over our souls, denoting the order that becomes the house, you have also what corresponds with that whilst the Holy Spirit remains down here, namely, the seraphim; that is to say, you have priestly interest and care in the saints in regard of the personal dignity and glory of Christ.

So in regard of the work of God, Matthew and Luke emphasise God drawing near to men. Matthew says, "Emmanuel, God with us", Matthew 1:23. God has drawn near in Christ. Luke tells us that the Lord, after He appointed the twelve, descended from the mount and

came down to the plain with them. It is God coming down to the level of men. In speaking of Luke, I would say a word for the gospel. I believe God would have the character of things presented there to be characteristic of the present time, and it cannot be effective unless we learn how to come down to the plain, and we cannot be effective in the plain unless we are on the mount, but as being on the mount, let us understand what it is to come down to the plain. Christ came down and stood on the plain with the twelve. He had prayed for them, then He had called them and chosen them, and now He commissions them, and He has them with Him, or rather, He is with them, for they are to carry the gospel throughout the entire extent of the plain. The plain is, I need not say, humanity. And so the first evangelist, indeed, the only man who is called an evangelist strictly, Philip, is found alongside the man who has needs. The Spirit had said to him (and it is the day of the Spirit), "Go near, and join thyself to this chariot", Acts 8 29. Philip was not an apostle, he had been occupying the office of a deacon, but he was well reported of; he had faith and was full of the Holy Spirit. All these things are available to any brother today, for it is the day of the Spirit.

The Spirit says to Philip, "join thyself to this chariot". He is directed divinely to join the chariot and he does so. What a moment for the occupant of that chariot! One would love to participate in the evangelical spirit. Well, Philip sits down with the eunuch who is reading about Jesus, and he says to him, "Understandest thou what thou readest?" Then he began at the same scripture and preached unto him Jesus. That is the antidote at the present time to the anti-Christian teaching so prevalent in the world. The effectiveness of the service of Philip is seen in this, that the eunuch says, "See, here is water; what doth hinder me to be baptised?"

And Philip descends with him into the water in accord with the Lord's example of going down to the plain. That is how Luke presents it. Luke, Matthew and Mark present to us God drawing near to men where they are, but John emphasises our moving towards Christ; that is to say, he brings forward the effect of the work of God, and hence you find movement in chapter 1, and I may say, almost throughout. I speak to you now with the end in view that there may be spiritual movement. John the baptist stood, it says, with two of his disciples, and looking upon Jesus as He walked, he said, "Behold the Lamb of God"! John 1:36. Is there a response? Yes; the two disciples heard him speak and they followed Jesus; it was the work of God. That is what we have to reckon on, and we may reckon on it, for it is as sure as anything can be that God is working. "My Father worketh hitherto, and I work", John 5:17. The work goes on, and as we proceed down the chapter, as you will remember, Andrew is one of the two who heard John speak and followed Jesus, and he finds his brother Simon and leads him to Christ.

Now Matthew tells us that the Lord walked by the Sea of Galilee, and He saw Peter and Andrew fishing and called them, but John records that Andrew found Peter, having himself already found the Lord by following, and that he brought Peter to Jesus. When the Lord looks on Peter, according to John, He does not say, 'I will make you a fisher of men'; not a word about that. He looks on him and says, "Thou shalt be called Cephas", John 1:42, and John is careful to tell us what that means. It means a stone, and in his epistle Peter himself enlarges upon it and tells us about living stones. Life is the word for the moment. The narrative continues in John 1, and we read that the Lord finds Philip, and Philip finds Nathanael. There is movement. I am speaking thus with the hope that we may be in movement, for

the time is short. If the work of God is effective it means that I am to move and find some one, or if I do not find some one, I at least help to keep those whom we have. The Lord gave Paul all who sailed with him, and the nearer we are to the Lord the less we wish to be deprived of the brethren; we want them all. I believe the Lord is working on these lines, keeping together those He has, and finding those that are as yet in the by-paths of this world, and I want to be with Him in that. The Lord knows them. He knows them that are His; some may be sitting under fig trees occupied with earthly comfort like Nathanael. But Philip finds Nathanael. Now mark, it says that when Jesus saw Nathanael coming to Him He said, Behold an Israelite indeed, in whom is no guile! (John 1:47) That is to say, He puts a name on the effect of the work of God; He gave him no name while he was seated under the fig tree. Movement is the evidence of the work of God, so the Lord gives him a name. "An Israelite indeed, in whom is no guile!"

Well, it is in that way that John introduces the narrative, and the more you look into it the more you will be impressed with the fact that he is occupying you with the work of God. And now is there anything impeding the work of God in our souls? The work of God will stand, and it has its own effects, but is there, I ask, anything impeding the work of God in your soul? It is for you to say. It is as sure as anything can be that God is working. He is working throughout the whole assembly, but there are impediments, there are hindrances, and I urge everyone here to see to it that the work of God proceeds; it may be in a small way, but the result in that day will be this: "According to this time it shall be said of Jacob and of Israel, What hath God wrought!" Numbers 23:23. What I may have done here is one thing, that will come out at the judgment

seat of Christ, "that each may receive the things done in the body ... whether it be good or evil", 2 Corinthians 5:10, but if I look at the man as he will then be, perfect, with his house which is from heaven, what do I see? The work of God! "He that wrought us for the selfsame thing is God", 2 Corinthians 5:5. So the house I shall occupy is not too great for me; the house that I get from heaven suits me, God has wrought me for this selfsame thing. He is not working in us to fill any position in this world. He has in view, "the selfsame thing". In the day of display which is now so near it shall be said of Jacob and of Israel, "What hath God wrought!"

Jacob is, I suppose, a saint viewed as in the epistle to the Romans. That epistle contemplates you and me in our waywardness and crookedness here; it is the word of righteousness, that in which we need to be instructed. Hence Romans takes up a Jacob and makes an Israel of him. Israel, I apprehend, suggests Ephesians; that is, the saint viewed in that light, the saints viewed as spiritual, as having the Holy Spirit, so that we go directly from Romans to Ephesians; there is to be a complete change, the first order of man disappears. Let us get that definitely before us. Had the Lord come down from the cross after the forsaking, having borne the judgment of sin (I speak with reverence), man would not have disappeared; there must be death. "As many as have been baptised unto Christ Jesus, have been baptised unto his death ... . If we are become identified with him in the likeness of his death, so also we shall be in the likeness of his resurrection", Romans 6:3 - 4. It is useless to attempt to advance spiritually and retain the man that sinned; he has not only been crucified; in the death and burial of the Lord Jesus we have a complete ending and putting out of sight of the first order of man, and what is to take his place in each of us morally is "newness of life", not the old Jacob, but newness.

Let us emphasise that word. What is there daily about me that is new? Or am I conformed to this world? Everything connected with me is to be new in the principle of it, so there is the disallowance of all that marked Jacob as a man in the flesh.

In Romans 6 we are entitled to reckon ourselves to be dead indeed unto sin, but alive unto God in Christ Jesus. What a great thing that is; to reckon oneself dead to sin and alive unto God in Christ Jesus! As the apostle says, amplifying it, "I, through law, have died to law, that I may live to God", Galatians 2:19. All the grave clothes, so to speak, are left behind and the man is wholly free in mind and heart to live to God. Then in chapter 7 he says, "I delight in the law of God after the inward man". He is a board for the tabernacle, as one might say, not yet set in relation to other boards, but ready for it. In chapter 8 he has the Holy Spirit, he is not in the flesh, but in the Spirit; God's Spirit dwelling in him. That is Romans, and as I said, Romans takes up Jacob and makes him Israel, but the identity remains, so that it is said of Jacob and of Israel, "What hath God wrought!" Israel is the saint viewed in the light of God's purpose -- glorious thought! The word to Israel was "for as a prince hast thou power with God and with men, and hast prevailed", Genesis 32:28. It is wonderful that such a man comes out; where he had been a weak votary of the world, he now has power with God and as having power with God he has power with men; we may well say, "What hath God wrought!"

I desire now to go on to Corinthians, so that we might see that God would have us working. The apostle says, "Thanks be to God, which giveth us the victory through our Lord Jesus Christ". The victory that God has achieved in the death, burial and resurrection of Christ according to this chapter is given to us. It is not that He has given it, but He

giveth us the victory through our Lord Jesus Christ. And then it says, "So then, my beloved brethren, be firm, immovable, abounding always in the work of the Lord". If I may be allowed to urge it, I would say there is need for work, for workers with God, and wherever God is pleased to give a victory in any measure, He looks for spoil. Some of us were recently occupied with Acts 6, where, as you will remember, a certain cleavage arose on account of the murmuring of the Hellenists against the Hebrews because their widows were overlooked, and God came in and gave a victory; Satan was defeated. It is a wonderful thing to see Satan defeated. God loves to give us the victory -- that is, to those who depend on Him. So He gave the victory; they chose seven men well reported of and full of the Holy Spirit and wisdom, and having prayed they laid their hands on them, and what resulted was that the word of God increased. Satan little thought that that would be the result. God looks for spoil and the spoil in this case was that the word and work of God increased; Acts 6:7.

Satan little thinks when he makes an attack how infinitely resourceful God is, and how every attack only yields spoil for God. If God allows an exercise, if Satan has attacked, we have to go through it, but what is the result? What have I got out of the exercise? Have I got any gain to my soul? Has the word of God increased in me? Do I know God more? Is His mind known better in my soul? These are the results of exercise and conflict. In Acts 6 the number of the disciples in Jerusalem were very greatly multiplied. If the word of God increases in our souls, then God can safely add numbers to us; we may safely look for that, but He would employ us in securing the numbers. You may say, Well, I have not gift. The record in the Acts is that those that were scattered abroad went everywhere preaching the word; it does not say they had gift, they preached

wherever they went and God blessed the word. I believe that God would lay it upon us to be occupied in working with Him in the preaching of the word. Scripture speaks about doing the work; the work has to be done and we are not to sit down beside it. "Lift up the hands that hang down"; Hebrews 12:12 "Say unto Zion, Let not thy hands be slack", Zephaniah 3:16. These hands that the Lord has given us are to be employed, and so what your hand finds to do "do it with thy might", Ecclesiastes 9:10, Scripture says. It is the work of God. One sees what God is doing and one wishes to promote it in every way, so if the work is by you, at hand, do it, the ability comes with the doing.

I am not ignoring that one is not to preach if he is not sent. I am emphasising the need of working. Jonathan was not sent, but he was moved with a certain instinct that there was dire necessity in Israel, and he and his armour-bearer came together and went over to the Philistine garrison and wrought a victory, and it is testified that he wrought with God; he discovered that the work had to be done and he did it, and God was with him. So the passage I read in Corinthians is encouraging; the victory is assured to us, God gives it to us, and then it says, "Be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord". It is very encouraging to see God's people stand fast when the wind blows as Satan attacks; most encouraging! We may thank God for that, it is the work of God. That is said to the saints at Corinth, and then he adds, "knowing that your toil is not in vain in the Lord". If you bring the Lord in, results are sure to come; He is Lord to that end. Being Lord, He has resources, and our labour is not in vain in the Lord. Be assured of results. I believe the Lord would affect all the saints, and I would not attempt to serve except with that in view.

No Levite is merely local, he is a Levite in respect of the whole house, and his exercise should be in that relation. It is the work of the Lord, and so every Levite should labour with the whole house in view. You want every saint to be affected by your ministry. One may say, It is very little, but the Lord knows how to put all the "littles" together and then you have much and there are large results. Scripture says, "To each one of us has been given grace according to the measure of the gift of Christ", Ephesians 4:7. Do not complain of that measure; it is according to His measure and His measure is a bountiful one. The question is, Am I employed in using the measure that I have received from the Lord? "Take heed to the ministry that thou hast received in the Lord, to the end that thou fulfil it", Colossians 4:17. The Lord will hold us accountable for what we have, and what is so very encouraging is that "to him that hath shall more be given", Mark 4:24.

Well, that is what I had in view. I hope I have been clear in what I have said. The work of God goes on. There is a remarkable statement in John 4, which to my mind is intended to humble anyone who thinks he is a success in the service. The Lord says, "My meat is to do the will of him that sent me, and to finish his work". Anyone that takes up a thing and leaves it unfinished is not in accord with Christ. He came to do the will of Him that sent Him and to finish His work. He looks for completeness. Then He says to His disciples, "Lift up your eyes and look on the fields". What a word that is! It is fields, not a field; it is the extent of the domain the Lord would affect. The fields are white. And now He says to them, "Other men laboured and ye are entered into their labours"; He does not accredit them with inaugurating anything. It is a wholesome thing to be reminded of that; we have to recognise that anyone serving today enters on the labours of

other men. The word is fulfilled, 'One sows and another reaps, so that they may both rejoice together'. I think that is very beautiful. It humbles but encourages you, for it is no question of your importance as a workman, it is the joy of the fruit. One sows and another reaps that they may rejoice together. The time of rejoicing is when the Lord will bring His sheaves with Him. He is coming, and it is a happy thought that we shall rejoice together with those who preceded us, so that the fruit of their labours is ours. Let us not be slack; say to Zion: "Let not thy hands be slack".

MATERIAL FOR CHRIST'S BUILDING

Matthew 16:13 - 18; Song of Songs 8:5; Song of Songs 3:6 - 11; Song of Songs 6:10

I desire to show, beloved brethren, that the assembly today is being formed and developed in the light of Christ, and under His influence. Now if we are to have part in the assembly, and then to develop in it, we must first have a right apprehension of Christ; we must know who He is. The enemy would seek to discredit Christ, if not by direct attack, then by hindrance and diversion of the light. But Christians should say what is right and true about Jesus; they should confess that He is divine, yet verily a Man.

So the Lord in Matthew 16 raises the question with the disciples: "Whom do men say that I the Son of man am?" Men arrive at conclusions in a more or less careless way; it is a question here of what is said, not of what is believed: "They said, Some, John the baptist; and others, Elias; and others again, Jeremias or one of the prophets". Then the Lord turns to them and says, "Who do ye say that I am?" Some say but little about the Lord; among the brethren He is known. It is all right there; but to limit Him to them is unworthy, He looks for confession among men. Peter here answers the Lord's question; he says, "Thou art the Christ, the Son of the living God". Earlier they had said, "Thou art the Son of God", Matthew 14:33, but here, what is confessed is the result of revelation: the light in Peter's soul at this time was the direct outcome of revelation; the Lord takes account of it as such.

In Romans 1 we read that, he is "marked out Son of God ... by resurrection of the dead"Romans 1:4 -- but here the confession is the result of revelation, a revelation from the Father. It shows that if we say something about Him, it must be based not only on

what came out in Him, but on a definite transaction in our souls with God as to who He is. The knowledge as here cannot be attained by reading, by ministry, or by aught else than a transaction between our souls and the Father in regard to Him. There must be a spiritual transaction, and there can be no right speaking about Him apart from this. We must be in the clear light of the Person of Christ as Son of the living God, and further, there must be not only believing, but saying. It is in this way that confession comes, and I stand out as material for the structure which Christ builds, through my confession. I qualify thus as material for the assembly.

Now this belongs not only to the advanced, but is for the very youngest, for the least developed, who can say these things about Christ. You stand out as material for the assembly which Christ is building -- His own structure -- by your confession of Him thus. This structure is composed of certain ones who say certain things about Christ, that He is the Son of the living God. What He sets up is living, the stamp of God is upon it -- it lives.

This is supported in the Old Testament. In the Song of Solomon the question is raised, "Who is this that cometh up from the wilderness, leaning upon her beloved?" Songs of Songs 8:5. In Matthew the Lord raises the question as to Himself; the answer is immediate, for the revelation is there. We need not stagger at the thought of revelation, for the apostle in Ephesians 1 prays that the saints might be given the "spirit of revelation in the full knowledge of him", Ephesians 1:17. But here in the Song of Songs, as we have read, the question is as to this one -- Who is she? You may have no anxiety as to your distinction if you lean on Christ. The great blot on the Reformation was that the leaders leaned upon the world; they received support from the world. Their privilege was to have leaned upon the Beloved, to have been

supported by the arm of Christ, by whom the worlds were made, but they turned to the State; they missed their privilege.. Well, the Lord's arm is still available; His love is still what it ever was: "Hereby we have known love; because he laid down his life for us", 1 John 3:16. We need turn to no other.

There is no direct answer as to who she is, for she is to be known by the features which mark her. He says, "I awoke thee under the apple-tree". The believer is awakened under the influence of Christ. In chapter 2 the apple-tree is used as a figure of Christ. He stands forth as an apple-tree in the midst of the trees. So the believer is awakened under the influence of Christ. The mother is the feature in the saints that would care for and nurture others, that would bring them forth into the light and under the influence of Christ. Do not be afraid of the maternal side among us. The disciples left all and followed Jesus, but then as actuated by the maternal spirit, they would seek others. Andrew first found his brother Philip, and then serves very effectively in bringing Peter also to the Lord. So the remnant brought the assembly forth in that way, under the apple-tree; it is brought forth under the influence of Christ.

Now in chapter 3:6 the question is raised, "Who is this that cometh up from the wilderness, like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" We have to recognise that as coming under the influence of Christ, we come also under the scrutiny of God. The pillars of smoke were the result of the sacrifices in the wilderness; the smoke was the witness of the fire which went up upon the altar. But with the smoke, there was also the perfume of the myrrh and the frankincense. We must suffer, beloved, that we may be in accord with Him who suffered unto death. The Lamb's wife in the Revelation is in full accord

with Him; if He is the suffering Lamb, she, too, is a sufferer. But then with the acceptance of the suffering there are all "the powders of the merchant"; there is that which beautifies as the result of a transaction: we have surrendered something, but we have gained the fragrance of Christ. So if she comes up from the wilderness like pillars of smoke, showing that there is the full recognition of what is due to God, that is our privilege -- it is given to us to suffer with Him -- but then there is what beautifies, "the powders of the merchant".

Then verse 7 calls attention to His couch; it is His couch. Her labours are not for herself, but for Him. Sixty mighty men are about it; they are there to defend His couch; His rest shall be secured. This is a test for any company. Are there those there who will defend His couch? What an opportunity for us, beloved, to come forward and defend His rest; to protect things; to hold the sword, so to speak; to be set for the defence, because of alarm in the nights.

Then verse 9 gives another thought; it presents His own handiwork; something He has made for Himself: a palanquin of the wood of Lebanon. That is not ordinary wood. The saints are not ordinary people; they are not governed by ordinary feelings, by common impulses; they are dignified as the handiwork of Christ. He made its pillars of silver, its support of gold, its seat of purple. Then the midst thereof was "paved with love". Christ now is everything to this assembly. It is dignified material right through, and the midst thereof is paved with love from the daughters of Jerusalem. Love is the thing that goes right through into eternity; so love avails amongst the saints. In verse 11 the invitation is to "go forth ... and behold king Solomon".

Now turn to chapter 6: 10. Just think of this development under Christ. We are looking east, and

what we look at is reflected in us. There is no lost hope, no disappointment; as He arises in the soul He is reflected in the countenance. The idea of the moon is reflection; there is nothing dark about it; the assembly is fair as the moon, clear as the sun. If we are in the shining of Christ, we shall have no hidden motives. Our looking forth will be as the dawn; the coming glory is reflected in our hearts, and there is that too which strikes terror in the heart of the enemy. Satan has anguish as he sees the development of the work of Christ in the saints. There is military power which is terrible -- "terrible as troops with banners" -- military power which will shortly come out of heaven with Christ for the subjugation of all that opposes.

THE WINGS OF A DOVE

Psalm 68:3; Revelation 4:1,2

It is in my mind to speak about the Holy Spirit, but to confine my remarks to the Spirit as the power in the believer, by which alone he can lay hold of and enter into his heavenly position. I have selected this verse in Psalm 68 because it speaks of doves' wings; "the wings of a dove covered with silver, and her feathers with yellow gold". It refers thus emblematically to the Holy Spirit as characterising the believer. To those spoken of it is said that they should be like doves' wings. It is not that they have them, but that they should be as them: "yet shall ye be as the wings of a dove".

The dove is emblematical of the Holy Spirit. We all remember how the Holy Spirit came down on our Lord Jesus Christ in bodily form as of a dove, and abode upon Him. Men He came at Pentecost it was as cloven tongues of fire, and sat thus upon each of those assembled in the upper room at Jerusalem. The fact that He came in that way had its own voice: "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them", Acts 2:2,3. First of all there is the sound; and then the cloven tongues of fire; thus there should be, on the one hand, speaking, and on the other, the means of consuming what is unsuitable to God. The result of the activity of the Holy Spirit as thus seen would be to bring about what we get in this verse; that although the saints had lain among the pots, they should be as the wings of a dove covered with silver and her feathers with yellow gold. That is the end reached; in other words, the believer is brought by the operation of

the Holy Spirit in him to conformity with Christ. You should be as the wings of a dove, only covered with silver. The dove which came upon our Lord did not need that. We are not told what the wings are like or the plumage. It could add nothing to Christ in these respects, for all divine beauty was embodied in Him. The Holy Spirit came and abode upon Him; that is, there was a divine resting-place there.

In Genesis 8 we get the first reference to the dove in Scripture. It says there, "God remembered Noah", and as the waters of judgment abated on the earth, Noah sent out a raven. The raven went to and fro until the waters were dried up. He brought back no tidings to Noah. Nothing accrued to Noah or to the occupants of the ark through that enterprise. Then it says, "He sent forth a dove from him"; as if to remind us of the link between Noah and the dove. One need not say as to that, that the Holy Spirit is one in the Godhead. The Holy Spirit is referred to in Scripture at the very outset; He was hovering over the face of the deep. He fully represented the divine thought in regard to the chaotic state which had come in. He hovered over the face of the waters, and was there when God said, "Let there be light", Genesis 1:3. By Him God garnished the heavens, and now when the raven fails to return, Noah sends out the dove from him. There was a link between him and the dove.

We are then told that "the dove found no rest for the sole of her foot, and she returned unto him into the ark"; suggestive again of a link between them. Then it says, "He put forth his hand, and took her, and pulled her in unto him". The dove goes out again and returns with an olive leaf plucked off. This shows us that the Holy Spirit does not rest in a scene under judgment, but He takes account of the fruit He produces. It was not an olive leaf floating on the

waters, but one plucked off. The product of the Holy Spirit in the believer is not regarded as detached, but in relation to its root; hence it says it was "plucked off" and brought back to Noah in the ark. What a remarkable testimony! It is a kind of foreshadowing of the day in which we now are. The deluge is a type of baptism: "The like figure whereunto baptism doth also now save us", says Peter, 1 Peter 3:21. In relation to that the Holy Spirit produces fruit for God. There is a nine-branched fruit tree in Galatians 5, which we should ponder. The features the Holy Spirit looks for are the elements which survive the judgment. In those who recognise the Holy Spirit and walk in the Spirit there is that blessed fruit for God, evidence of vitality; the dove brought the olive leaf back. There was the fruit of life in the midst of death.

Now the believer, as being like the wings of the dove with feathers of gold, may rise and enter into his distinctive heavenly portion. It was said that God bore Israel on eagles' wings and brought them to Himself. Mark, it is eagles' wings, not doves' wings. When it is a question of being taken out of Egypt there is no thought of beauty or adornment, but when entrance into the divine sphere is in view the thought of adornment is introduced. If one is cold, one is not concerned as to the colour of his clothing, but the warmth that will accrue from it; if we need light we are not concerned as to the kind of light, whether it be candle, gas, or electricity, we want light; so it is in regard of power. When the Egyptian monarch was close upon the Israelites in pursuit, they were not thinking of the beauty or order of their equipment, what they needed was power -- swiftness to escape from the hostile armies close upon them. The eagle is the emblem of these features. So Jehovah says, "I have borne you on eagles' wings, and brought you unto myself", Exodus 19:4. They are the wings of deliverance.

But when it is a question of entering into the divine sphere there is something further. Hence in Colossians we get the word 'meetness', because now it is a question of entering into Canaan. In Romans it is exit from the world, which corresponds with Exodus; but Colossians is like the book of Joshua. Hence in Colossians we read, "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light", Colossians 1:12. There is carelessness among the saints as to entrance into the presence of God. We have learnt something of the eagle's wings, but what about the dove's wings covered with silver and feathers of yellow gold, and entrance into the presence of God? When coming into the assembly it is not a question of eagles' wings, but of doves' wings. We are made "meet to be partakers of the inheritance of the saints in light".

In the message through Paul the word was that they should receive an inheritance among them which are sanctified; the title to that is in the gospel, but Colossians speaks of meetness. Think of the light which shines in the circle of the saints! Were I ushered into heaven tonight what I should find would be ineffable light. Think of the magnitude of the grace of God which hath made us meet for that! We know something of the full light of the sun at noon-time, but the apostle in his exuberance describes the light that shone around him as "light from heaven, above the brightness of the sun", Acts 26:13. It brought him down to earth. Were we ushered into heaven tonight, ushered into all that light, there would be no falling down, we should be holy and without blame before Him in love, for we are "accepted in the beloved", Ephesians 1:6.

The King's daughter is all glorious within; her clothing is of wrought gold. The "within" does not refer to her clothing, but to the King's palace; her clothing is in every way in keeping with the

King's palace; yea, she adorns it. It was thus with the prodigal, the servants were told to bring forth the best robe and put on him; the robe was brought out. It is what Christ is as Man in the presence of God put on the Christian. Is there anything more magnificent than that? The robe is brought out -- the best one. There is only one best. The Holy Spirit brings out of heaven what Christ is as Man and puts it on the Christian, and he enters in that. It is wrought in the Christian; as here, "Though ye have lain among the sheep-folds, ye shall be as wings of a dove covered with silver, and her feathers with green gold". The silver is the token of redemption; we go in on that ground:

"Higher and higher yet!
Pleading that same life-blood;
We taste the love that knows no let,
Of Abba, as of God".

Now the apostle John in the book of Revelation helps us as to this. In thinking over the subject my mind reverted to the epistles and traversed Romans, Colossians, Ephesians, and finally reached Revelation. The epistle to the Ephesians coupled with the book of Revelation shows the power of the Holy Spirit in the Christian as enabling him to enter into his heavenly portion. In Romans the Spirit is connected with the state of the Christian; through Him deliverance is practically effected. In Revelation the believer is seen outside natural laws and impediments. It is well to take note of that. The epistles take account of us in this world for God. The book of Revelation contemplates a state outside natural laws; it comports in that with the feast of weeks (Deuteronomy 16), a feast not bound by time like the other feasts in Deuteronomy. The feast of tabernacles is the millennium; it is governed by time; a long era of great blessing, but limited. When we come to the feast of weeks, it is not so; no time of duration is given; it

refers to what lies in the Spirit, and the Spirit is the power in us by which we rise outside of time and its limitations and reach what is eternal.

We see in Revelation 21 the holy city coming down from God out of heaven. In order to come down it had to be placed in heaven, and Ephesians and Thessalonians instruct as to this. Revelation touches on the power of the Spirit by which the believer has an exodus out of time limitations into eternity. Hence at the outset we read, "I was in the Spirit on the Lord's day, and heard behind me a great voice ... and I turned to see the voice that spake with me", Revelation 1:10. He sees Christ and sees Him here in the midst of the assemblies. After this things are shown him and the passage I read says, "I saw, and behold, a door opened in heaven", not now for someone to come out -- the Lord has come out. The Son of man descended and is the same also that ascended up far above all heavens. Now there is a door opened in heaven; it is not here translation; that is not by the Holy Spirit, but by the direct act of the Lord Himself. He comes Himself, as in Thessalonians: "The Lord himself shall descend from heaven with a shout", 1 Thessalonians 4:16. The Lord comes down to meet us and take us up.

Here John hears a voice which said, "Come up hither". That voice has resounded throughout the dispensation. If it enters our souls it makes strangers of us as in this world. If strangers, then pilgrims. The Lord calls us to our heavenly portion. John says, "Immediately I was in the Spirit". We see thus that entrance into heaven now is by the Spirit. I refer only to the principle, as of course what is spoken of in these verses was special. There is no ladder in view here as in Jacob's vision. There a ladder was set up on the earth and the top of it reached to heaven, and angels of God ascended and descended on it. The ladder was for the angels to go up. The point was that Jacob here on the earth was the object of

interest to heaven; that is, in picture, the millennium. The Lord says, "Thou shalt see greater things than these ... . Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man", John 1:50,51.

But now the Lord is in heaven and there is no ladder for us to ascend by, but John was in the Spirit. To enter on our heavenly portion we must become in the Spirit and know how to retire into what is spiritual. We can enter into divine things only by the Spirit; we must be as the wings of a dove; we reach that by the power of the Holy Spirit. "Though ye have lain among the sheepfolds, ye shall be as wings of a dove covered with silver, and her feathers with green gold". The Christian enters in that beauty into the presence of God. We shall have spiritual bodies also.

Thus, beloved brethren, we can understand the correspondence effected by the Spirit between Christ and the saints. "Ye shall be as wings of a dove covered with silver, and her feathers with green gold". They find their place as holy and without blame before Him in love, as those taken into favour in the Beloved.

Pages 225 - 255 -- "The Lord's Supper in its Relation to Paul's Ministry". Rochester (New York), 1921 (Volume 52).

THE RELATION OF THE LORD'S SUPPER TO PAUL'S MINISTRY

Acts 20

In Acts 19 we see the effect of the heavenly side of the testimony on the world. Chapter 20 furnishes another side of the truth, the relation of the Lord's supper to Paul's ministry. Chapter 19 presents the effect of the testimony outwardly; chapter 20 is more the inner side; and we have evidences of love. It begins with the embrace of the apostle and ends with the saints embracing him; so that it obviously presents the effect of the divine nature in the saints.

In chapter 19 we see the effect of the testimony in a public way, in chapter 20 we see the circle of the saints who are affected by this testimony, therefore we see the activity of love. Love is saintward here; it is a proof that there was love towards Christ; love one to another is evidence of love to Christ.

The apostle's embrace is suggestive of the love of Christ, and their embracing him, in falling on his neck, showed how much they loved the Lord. If we see these features here we can understand the Lord's remark to the assembly at Ephesus: "thou hast left thy first love" Revelation 2:4; although this did not all happen at Ephesus.

"First love" is love in its supreme character as the divine nature fully developed in the assembly. We see this love expressed to a man who laboured among them for three years; going in and out among them day and night in public and in their houses faithfully testifying of the truth and exhorting them; they fell on his neck and embraced him; it shows how they valued him. This chapter shows how fitting

it was that the epistle should be written to the Ephesians. But, alas! they left "first love".

The letter itself shows that the reception of the heavenly testimony was accompanied by love.

"First love" is not simply what a young believer has when first converted, but the love proper to the assembly, fully matured from an apprehension of Christ. It may be that it has not been thought of in this light, but we should think of it as fully developed from matured apprehension of Christ.

It is obvious that the assembly in Philadelphia had love like it in character; "first love" is marital. It is like that spoken of in Jeremiah 2:2, "I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown". It is love developed in a known relationship. The love of the assembly for Christ is a love developed in the knowledge of union.

This chapter shows that it existed. They had Paul among them for three years; he was faithful, he exhorted and testified, and so did not spare them; then he left them, hence there was full time for maturity; at the end of the period they fall on his neck. It was genuine love for the vessel of Christ's authority which was equivalent to love for Christ.

I think that it is at the Lord's supper that we develop the love peculiar to the assembly. No one is in the good of assembly affections until he is in the light of what the Supper signifies. The Lord is presented to the assembly there according to the full testimony of His love for her. I do not think that Christians in human organisations have assembly affections. "First love" is assembly love. There is no recovery to that, it is never intimated that the assembly is brought back to it. Individuals, no doubt, have come to it.

To the assembly at Philadelphia, the Lord says,

"I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name", Revelation 3:8. The thing itself was there in Philadelphia; there were those there who had kept the word of His patience, but the Lord does not speak of her love for Him, but of His love for her.

The work of God in us is commensurate with the light presented to us, and quickening is parallel to the light presented in the Supper. What Christ is to the assembly is presented there and God works in the saints in relation to that. God said to Israel, "I have borne you on eagles' wings and brought you to myself", Exodus 19:4. Then the covenant comes in and as a result of the marriage bond He gets their affections. The knowledge of relationship develops love. Love is in keeping with the relationship in which we are set. There are no affections according to God until these are known. Affections proper to the bond are then developed.

There can be no doubt that Paul, in going from place to place, introduced the Supper as an integral part of his ministry; "For I have received of the Lord that which also I delivered unto you", 1 Corinthians 11:23. We are not told when, but that the Lord had given it to him. One gets the impression that the Supper was set in place in every assembly he was connected with. In connection with this there would be in each locality the formation of the love which is peculiar to the assembly. This is not developed till the truth of union is known in some sense. This is of the utmost importance to young Christians. It is in the apprehension of the import of the Lord's supper that the love proper to the assembly is found. The revival of the Lord's return and the Supper produce reciprocal affections. It is most significant that the two were revived at the same time. The breaking of bread was on mutual lines. The true reading of verse 7 is,

"We being assembled to break bread". But what they came to do was held in abeyance until Paul finished his discourse. They did not break bread till he had spoken to them. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight". Why should there be a discourse before the breaking of bread?

It is clear that it has a prophetical bearing; that is, it is prophetical of the assembly's history. The resumption of the breaking of bread was mutual, but they had to come under the light or influence of Paul's ministry. That is what the assembly had to be awakened to. Eutychus went to sleep and fell, but Paul's embrace restored him. This has come to pass in the last one hundred years. It is remarkable the voluminous character of the ministry that has developed during that time. It has been largely to call attention to Paul's doctrine and, if it is not attended to, there will be disaster.

This was a trying ordeal to the flesh, as Paul continued his speech until midnight. Why has there been all this writing and ministry? It is an evidence of the love of Christ waiting on the saints; that they may have right thoughts, and then the Supper comes in. The passage should be considered prophetically rather than light for the saints when assembled.

Through the past, long period what is vital has become encrusted with what is false and erroneous. Every bit of recovered truth has had to find a place by displacing something else. The truth had to fight a way; work its way even in such simple things as the form of the breaking of bread. Even with those governed in the main by the truth there has been considerable neglect as to the order that should mark the Lord's supper. As to this the apostle said

to the Corinthians, "I praise you not", 1 Corinthians 11:17. This order is greatly disregarded among the sects, and Rome has turned it into idolatry.

Eutychus refers to world-borderers. While Paul was speaking Eutychus was in the window-opening, "And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead". He was sitting in a dangerous place. It hardly suggests that he was assembled. He was only one of the number present. There was nothing very gross; not like what we find in Thyatira; and there was life in him. It indicates what saints have suffered from since the revival; persons who had a link with the testimony but sat in the window-opening.

About the "window-opening" and the young man, which have been before us; would you say it referred to the assembly period of the dark ages?

It says in verse 7, "We being assembled to break bread". They were not all asleep; it is a prophetic reference to the last days. If we get verse 7 in our souls we should soon be ready to break bread. We get Paul's ministry going on till midnight, which is where we are now; meantime we maintain Paul's ministry. It says, "We being assembled to break bread". Paul did not convene them; neither did they come to hear him. It was a mutual state of things there. Paul comes in with his discourse and the length of it became a test. The "Collected Writings" correspond somewhat.

Is the danger of the world coming in and world-bordering seen in the falling down?

It was a window, suggesting that you can get a look in and a look out; you can also fall asleep.

What qualifications should we look for in young people in regard to the Supper?

Love for Christ, evidenced by love for the saints. We should look for the same thing we look for in old people in relation to the Supper.

Can I intelligently partake of the Supper apart from relationship to Christ?

The Lord said, "This is my body, which is for you", 1 Corinthians 11:24. It is for the assembly. One cannot partake of it individually; it is partaken of when the saints are gathered "in assembly", as we see in 1 Corinthians 11:18 - 22. It is His own body, and so it is a testimony to His great love for the assembly; and in the Supper we respond to that love. We being many are one body: the truth of the assembly is brought in to correspond.

Does this show the saints restored to "first love"?

There is no evidence that the assembly is restored to its "first love". "First love" supposes the result of the operation of the Holy Spirit in the assembly at the outset. The Song of Solomon corresponds in the Old Testament. It is a prophetic composition of the Lord celebrating the triumph of His love. If applied to the assembly we can see how He thought of a full response. This was seen at Ephesus, but not afterwards. What existed at Ephesus corresponds to the "virtuous woman" in Proverbs. The Lord's word to Philadelphia says nothing of her love, but "I have loved thee" Revelation 3:9; there is no change with Him, whatever there may be with us. The address to the assembly at Ephesus in Revelation 2 indicates that the saints there had been wholly responsive to the Lord, but they were so no longer, nor was there recovery.

Why do we so often take up the Supper?

It is because the Lord would have it in its right place; it is but little understood even now. In a way it is sacramental as well as eucharistic. There is

a committal in it. "This is my body", is an avowal of His love; He committed Himself in that way. On our side, no one can partake of it for you, but someone else may baptise you; so in the Supper there is an avowal of your love for Christ. Then on the other hand, in partaking of it we ought to hold ourselves in relation to our brethren; it is a mutual thing. "Committal" involves that you must be consistent with the attitude or position you have taken up. Paul's doctrine and discourse would be heavenly light on the Supper scene.

What are the "many lights" in verse 8?

It would suggest an intensity of light; only emitted through many persons.

What is spoken of in verse 6, "Where we spent seven days"?

Our period of time is made up of weeks, each Lord's day begins the week; the Lord would make Himself known on each occasion. The reciprocal expressions of affection in Canticles greatly help in assembly affections. Having these affections we love Christ in relation to the brethren, that is, we recognise the body. To love individually is not the same thing. It is love in relation to the saints. We take up assembly ground in the Supper in regard to the locality. It is the only ground we can eat it on.

We break bread in relation to our brethren; before a company break bread love for each other would be in evidence.

The Ephesians had love to all saints; the Supper is on that ground. It was partaken of in a large upper room furnished; it was spacious. There may be only ten or fifteen there yet they embrace all in their minds and hearts. Personally, I get help in bringing into my circle of thoughts and affections those that are not with us. It suggests there are vacant chairs.

The setting of the Supper is the assembly; it is the setting in which the Supper is given to us. Paul's

discourse here is like the first letter to the Corinthians; it no doubt, regulated those present as to the Supper; Paul's doctrine comes first, The first ten chapters of Corinthians were to adjust the saints in their outward relations, but chapter 11: 17, and onward, treats of more private relations; so we have the Supper, which involves the love of Christ for the assembly, and assembly functions follow.

Is there not a response at the end when "the Spirit and the bride say, Come" Revelation 22:17?

This shows that the Holy Spirit has brought about a collective response to the Lord's affection. What is developed in Philadelphia is not lost again, but continues; so "the Spirit and the bride say, Come". What the Lord promises to the overcomer in Philadelphia shows that Paul's doctrine had been recovered and held. They refer largely to the assembly. There is love now as true as found in those at Ephesus, but there is not the same love collectively. Jeremiah records the love of Israel in the wilderness; "Israel was holiness unto the Lord", Jeremiah 2:3. There was nothing like that afterwards.

Bearing this out, the circle affected by the heavenly testimony is marked by the embrace of love. Paul was solicitous for the assembly at Ephesus, so he sent for the elders and reminded them that he had declared unto them the whole counsel of God, and that they should see his face no more; and that they were to take heed to themselves and to all the flock. They were to go along these lines; he was concerned that they should be maintained in the full light of his ministry. He had not shunned to declare unto them all the counsel of God.

We see the influence of love. Eutychus fell three stories. Paul descended and enfolded him in his arms, this shows how recovery is effected. It is not only the miracle but the embrace. It is love that never fails. We were remarking that he was a young

man. Notice, it says he fell from the third story and was taken up dead. Paul descending fell upon him, a different kind of a fall; and, enfolding him in his arms said, "Be not troubled, for his life is in him ... and they brought away the boy alive".

We see the importance of the presence of love. It is a true apprehension of the Supper that brings that about. The presence of love is the preservative; I am speaking of the young and those bordering on the world.

One is struck with the way the Supper is constantly before the saints now. In days gone by it was Romans 7 and 8 that was in the forefront. The Lord is, no doubt, preparing us for the end.

This Scripture has been regarded as of value to Christians as setting forth a precedent; the disciples came together on the first day of the week to break bread. They did not break bread till midnight, and Paul spoke at great length. This is not our habit. Why do we take only one part as a precedent and not the other?

This Scripture is important rather prophetically. We must go elsewhere for light as to order at the Supper. What is to be learnt here is more prophetical. The breaking of bread is to be in the light of Paul's ministry; and resuscitation is through Paul, and now in the spirit that marked him. There was life-giving power. They took the boy away alive.

We can compare this midnight with the cry of the virgins, "Behold, the bridegroom" Matthew 25:6; then there was exercise and preparation. This is coincident with the work of the Spirit in announcing the coming of Christ. Paul was ready to depart on the morrow: this is the testimony in these days. Here we have no continuing city; no thought of establishing a system in this world. Having gone up, and having broken the bread, he went away. That was the end of it. The Supper is just for the moment; the Lord's

coming is contemplated, and immediately following the Supper is a testimony to His death and "till he come", 1 Corinthians 11:26 so one is ready to depart; one makes no calculations for the future; a very exercising matter. The Supper supports us in the wilderness. Paul's departure may be connected with the coming of the Lord.

UNITY

Ephesians 4:1 - 16

We get both unity and union in Ephesians. Would you say what is the difference?

Unity is taught in this chapter; union in chapter 2. The word 'union', although a very much used word, and a right one, and expressive of the truth, is not itself found in Scripture; but the thought of it is in Scripture and is indicated in Genesis 2, reminding us that it was a great thought with God before sin came in. The necessity for unity arose as a consequence of sin. The testimony of unity came out in Israel, but not union.

Yet would you not say that unity existed before time. We find it in the Godhead?

Yes. It was never brought about, it existed. "God is one"; that truth came out to meet divided conditions. It is expressed in God Himself, therefore it takes character from Him. Conditions in creation deviated from the divine thought; in the physical universe things remained in accord. As to what was said as to the effect of sin, we see in a parallel way that righteousness and holiness ever existed with God, but they came out as the answer to sin, and eternal life is revealed to meet conditions which came in through death. As exigencies arise things are met. These things ever existed in the Godhead, and they are set out in view of things here. The testimony of unity among the brethren is seen in Psalm 133 and is that which is reached in Israel. It is seen in the loaf, too, in 1 Corinthians 11.

Would you distinguish between the unity of brethren as seen in Psalm 133 and the unity of the Spirit in Ephesians?

In the unity of the Spirit brotherly affections are developed. We may dwell together in a forced way,

but the point is that love should exist. The unity of the Spirit is an extensive idea, not merely local. It is not only dwelling together, but maintaining in spiritual affections relations with all the people of God on earth, so it runs on to the unity of faith. It is most important that the truth should be held in the mind of the saints generally without divergencies.

The truth of Christianity implies that we are brought together in spiritual affection. In this epistle unity is the state in which we are reconciled. Jew and Gentile are reconciled "in one body by the cross"; Ephesians 2:16. Unity is a bond of peace; the Holy Spirit in developing spiritual affections tends to unite in a bond. You and I love one another; that brings about peace; there is a bond in that.

Is there a difference between what is local and universal?

Yes, dwelling together is local. Paul speaks of the "whole twelve tribes", Acts 26:7. This would be the equivalent to the unity of the Spirit; he took in the whole. It is necessary to maintain the universal aspect in our minds in maintaining what is right locally. It is evident that local difficulties must be adjusted in relation to all.

In the reaction thirteen years ago from disregard of local responsibility some are in danger of regarding every locality as separate and independent. Every local difficulty must be considered in relation to the whole assembly, otherwise we are congregationalists.

The unity of the Spirit is never local; the Spirit dwells in all. The bearing of Ephesians is universal; Jew and Gentile are brought together; "that he might form the two in himself into one new man, making peace", Ephesians 2:15. That is how peace is brought about; it is not effected politically. The new man is a creation and there is only one new man. That creation which included all the saints must of necessity bring about unity. "And might reconcile both in one body to

God". Reconciliation implies unity. There is thus an answer, in this respect, to what God is, as was said. God could not have it otherwise. The exhortation in chapter 4 is based on chapter 2, which is in relation to God, peace under God's eye; but the "bond of peace" is for us. God would have peace, so the creation of the new man secures it. It is not so many nations brought together by political agreement, but a creation; we have like sympathies and feelings brought about.

Chapter 2 is objective, "so making peace"; but here, chapter 4 is subjective; the thing is worked out, so it is the "uniting bond of peace".

It is for us to see this, and the opening verses greatly help in regard of it. "I, the prisoner in the Lord, exhort you therefore to walk worthy of the calling wherewith ye have been called, with all lowliness and meekness, with long-suffering, bearing with one another in love". That is how we are maintained in what God has brought about. In the presence of difficulties it would save so much trouble if this were before us.

In chapter 3 he is the prisoner of Christ, as retained by the Lord on account of the purposes of God. Here he is the prisoner of the Lord, that the will of God may be carried out here, so there is presented the unity of the Spirit.

What is the difference between "the fellowship of his Son Jesus Christ our Lord", 1 Corinthians 1:9 in Corinthians, and "the unity of the Spirit" here?

Fellowship is a public bond; but this is more secret. Fellowship is that which can be outwardly observed. What lies purely in the Spirit is less before the eyes of men than that involved in fellowship.

Dignity is intimated in the fellowship of God's Son. Freemasonry is a fellowship which has nothing in the origin of it to give it dignity. There cannot be anything more dignified than the fellowship of God's

Son in our public relations; then there is the other side, the fellowship of His death, which cuts us off from the world. The unity of the Spirit is what we have in a private way. It is what is within. It is like the works of a clock, and fellowship is like the hands of the clock. If the works are not right the hands will not be. So to carry on the symbols of fellowship without this reality is objectionable as well as unintelligent to the spiritual mind. If the clock is not keeping good time, it is because the springs are out of gear; it must be right within. Local troubles always show there is something defective in the underlying spiritual conditions; what the hands of the clock show indicate what is inside. It shows a bad spiritual state with some if not all. The way to recovery is indicated here in verse 2. One observes in these difficulties it is long patience that succeeds; only love can wait. It is not a question of putting the hands right but the works.

It is obvious that the principle of the world is to keep things going by external methods, whereas the physical universe teaches us that things are moved from a centre.

In verse 2, lowliness is the state of soul before God; meekness is in regard to one another. The Lord set it out: "I am meek and lowly in heart" Matthew 11:29; it is what is inside; what is external results from that. "In the beginning was the Word, and the Word was with God", John 1:1. The statement refers to the deity of Christ, but then He was with God. In John 1:6, we read: "There was a man sent from God"; this implies that John was with God. The thought is also in verse 14, "The Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only begotten with a father" ). All this is to bring out what a great luminary Christ was. John's gospel is astronomical. Persons coming

into contact with others move, they move in relation to Him; so the first chapter continues the movement, but in relation to Christ. "They abode with him that day. It was about the tenth hour", John 1:39. Movement all originates from secret relations with God and Christ. It is in coming out from God that one can affect others rightly. Human legislation is like a patent medicine, having at best but a local and transitory effect. Christ came in from God and set men in movement according to God. In result the whole universe will be affected. As lifted up from the earth He will draw all to Him. As in this world He was meek and lowly in heart. The unity of the Spirit is to be kept in lowliness and meekness. John supports Paul so that unity is maintained in a living way. We need to remember in local difficulties, that if one is to help to put others right he has to be right himself. God undertook to set things right by sending His Son. He came out and shed light on all; as a Man in the world He was meek and lowly in heart. All are to be brought to this. We come under the influence of this Person. If we retain our place in relation to Christ our influence helps others.

"I, if I be lifted up from the earth, will draw all men unto me" John 12:32; it is not only the drawing of men to Christ, but He becomes the universal centre and all synchronise with Him. He holds the universe together and yet comes down to the smallest details of assembly matters, indeed, of each of our lives.

Suppose there is one in a company walking disorderly, what should you do?

Influence is an immense thing in Christianity. The Lord draws all; this is an astronomical reference. You may influence a brother by what you are. Influence is greater than gift. Of course, we have definite instructions in Scripture as to a person who walks in a disorderly manner; see 2 Thessalonians 3.

Each of the stars has some influence. We can

illustrate this thought of influence further from John. Nathaniel was sitting under a fig tree, but he occupied no orbit there. Philip gives a full account of Christ; "We have found him of whom Moses in the law, and the prophets, did write", John 1:45. Here is a Man who was written about hundreds of years ago, written about by no less a man than Moses: "Jesus of Nazareth". This was light to bring Nathaniel into position. It did not move him at first; he said, "Can there any good thing come out of Nazareth?" Philip says to him, "Come and see". Then he moved, and when the Lord saw him coming He said, "Behold one truly an Israelite, in whom there is no guile". The Lord gives him a name and now he is in relationship to Him; the name is given when the Lord sees him coming.

We may follow the idea further in John 4. The woman at the well of Sychar becomes an influence; she says, "Come, see a man ... is not this the Christ?" John 4:29 The Samaritans were affected and came to Christ. Thus the principle of influence and movement runs through John. In the first chapter one after another is brought into attachment to Christ. It is in this way that local difficulties are settled.

The basis for the unity of the Spirit in Ephesians 4 is, that "there is one body, and one Spirit". The saints having the light of what is before God can walk worthy of the calling. There are three circles: the inner one being that from which all springs, one body, one Spirit, and one hope of our calling; next the kingdom; then the great universe; these three circles are characterised by unity. The unity of these three circles will be displayed in the world to come. They are concentric.

Ephesians has the universe in view and the bearing of it is eternity. In the first three chapters we get light as to what God has in mind as to the future and the light of this is to affect us now. Chapter 3 ends

with glory to God, "unto him be glory in the church by Christ Jesus throughout all ages, world without end". Unity goes on to eternity, so that all is in accord with God. Union with Christ is peculiar to the assembly, but unity has a general application. The universe is not united to Christ, but the universe is to be unified. The tabernacle is a figure of it. The assembly is a testimony to this now, but in addition to this the assembly is united to Christ.

In Ephesians we have the equivalent to the Feast of weeks or Pentecost; there were no time limits for that. The others were limited by time; that is, the Passover and Tabernacles; but the Feast of Pentecost was not governed by time; Deuteronomy 16. Ephesians is an outlet into eternity; not indeed that there are any words to convey eternity; the word in our minds contains certain limits; there is no language to convey it; it can only be realised in the Holy Spirit. Paul was not conscious of the limitations of natural laws when in the third heavens. Our minds are limited by the time idea; it is doubtful if a finite person can take it in; as the apostle says, "whether in the body I know not, or out of the body I know not", 2 Corinthians 12:2. The expression, often heard, throughout all the ages of eternity, is not scriptural. Eternity is not divided up in that way.

Ephesians leads to the "world without end"; it conveys something like eternity. It is to be realised, not compassed. We can enter into eternity now in the measure in which we can abstract ourselves in the power of the Holy Spirit. We can enter into an experience not bounded by time. The Holy Spirit having come down from heaven connects us with what is there. If I am in the Spirit I am in an unbounded, limitless state. One in the Spirit has an inlet to things outside natural reckonings. It is little known to me, but the real power of Christianity lies in it; you are in a sphere where you do not take

natural bearings; if I am in the Spirit I am in an ocean. The Spirit in me means that I am here for God. How conducive to practical unity it would be if we were in touch with that realm! It is correlated to the state described as being "in Christ". "I know a man in Christ". These were individual experiences of Paul and John, but there is nothing to indicate they were exclusive to them, they are a feature of Christianity.

J.N.D. realised it, as his hymn shows:

"The Spirit's power has ope'd the heavenly door". (Hymn 74)

When is this realised, individually or in assembly?

Both; in Paul's case it was individual, and so in John's. The influence exerted by one who enjoys these experiences is very great.

Is the Spirit in the believer limited?

It is limited to the vessel. The Holy Spirit acts in relation to the vessel. It is said of the Lord Himself, "God gives not the Spirit by measure", John 3:34.

Stephen was filled with the Spirit and therefore is a sort of exponent of Christianity. He saw the heavens opened and had a look in; this must have had a profound effect. "Be not drunk with wine ... but be filled with the Spirit", Ephesians 5:18. As regards the indwelling our capacity can be enlarged.

What is true of Stephen is open to all. What develops in Acts 6 and 7 is the product of the attack of the enemy. It was an immense thing; Stephen's face was like the face of an angel, a heavenly face. Paul's ministry was the opening up and development of it, only he had a revelation as well. If we had a glimpse of heaven like Stephen our next word would be forgiveness. Most of our local difficulties come from personal feelings; if we were occupied with that Man, like Stephen, personal idiosyncrasies would get adjusted. Verse 2 brings in love. The Lord, in speaking to Peter, says, not seven times, but seventy times seven, stretching it out as it were. That is how

we are tested, but every time we forgive we are more like God, more practised in it.

"He that descended is the same also that ascended up far above all heavens, that he might fill all things". The going down is the point; this should have a voice to anyone who has a gift. Gifts come from One who descended first into the lower parts of the earth. You cannot get any lower than that. One's gift is to be exercised in the descending spirit.

Verse 7 is important and affects every one; specific gifts are mentioned later; but "unto every one of us is given grace". Every one receives grace; gifts are from an ascended Christ; but the One that ascends is the same as the One who descends. There is a great moral element in that; we should remember that the gifts come from One who descended into the lower parts of the earth. "I, if I be lifted up", was said, "signifying what death he should die"; it was the One that died like that.

The gift of grace is to be traded with, and it is developed in trading; we thus become great in the kingdom. Gifts are from an ascended Christ and have the truth in view. And in that connection we have the other unity, "the unity of the faith", which should run along side with "the unity of the Spirit", but it depends largely on gift.

Was Stephen on the line of grace or gift?

Grace. In this regard the Spirit moves in accord with the light in the vessel. There is nothing said of specific gift in Stephen, but he had an abundance of grace from Christ. They could not resist the power with which he spoke. It was in the power of the Spirit.

Stephen was raised up at a critical time, and in him the war took on a heavenly character, and this continues. His face shines as the face of an angel. As Deborah says, "From heaven was the fight", Judges 5:20. There could be only one ending; heaven prevails,

but the conqueror dies; this is a model for Christians of a moral victory.

First there must be unity, if there is to be blessing it is the divine way; so there is the unity of the Spirit and then the unity of faith. One of the most baneful things that anyone should say is, 'I hold what I hold and you hold what you do, and so we agree to differ'. Now gifts bring in the truth in such force that it cannot be denied, so the saints are built up and there is unity. "Until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ".

"Unto every one of us is given grace according to the measure of the gift of Christ". His sovereignty pleases to give so we cannot complain about it. Every one, that is, sisters as well as brothers. "One star differeth from another star in glory", 1 Corinthians 15:41. Attention is called to these in Daniel; they that turn many to righteousness shine like the stars. The Lord acts sovereignly in bestowing His gifts.

The one who complained of small measure did not know the Lord.

The gifts are presented here in order: in Corinthians they are presented as set in the assembly. He has given some apostles; in Corinthians He has set certain in the assembly. God sets certain in the assembly; first apostles, then prophets, then miraculous powers; that is Corinthians order; God prescribed this. In Ephesians Christ gives the gifts. He gave some apostles, that is a necessity to enforce divine rights in this world. Prophets come to convey the mind of God; and evangelists bring others into that; the order is moral. You cannot keep house without authority and the mind of God; then children are brought in by the evangelist; then shepherds and teachers follow. It is all in view of the edifying of the body of Christ till we all arrive at the unity of

the faith and of the knowledge of the Son of God. Here all gifts come from the glorified Man; in Corinthians they come from God; but here it is a glorified Man's gifts coming in that He might fill the saints now. It is the endowment of the assembly, founded on Christ's victory, so that we should be here suitably to Him. This Man will fill everything; these things are the basis of divine housekeeping. "Until we all arrive at the unity of the faith", is another evidence of the universal character of this epistle; national influence and feeling are all over. The history of the assembly shows the baneful effect of national and sectional feeling on it. Here is an Eastern and Western Church. This epistle was intended to maintain the general unity of the house of God, preserved in the gifts; the unity of the Spirit and the unity of faith, till we all arrive at the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ. The effect of the blue is seen in the wilderness position, as in Numbers 15. "There is one body, and one Spirit, even as ye are called in one hope of your calling", gives you a heavenly touch. The calling here is sonship; everything comes down from the position the saints have before God.

The effect of the service of the gifts is that the saints are brought in to this knowledge of the unity of the faith. The body functions; gifts are merged in it. It is no longer the prominence of gift but the assembly itself functions; it "maketh increase of the body unto the edifying of itself in love". It is wonderful that there is thus down here what is for God. Think of such a structure functioning in love, building itself up in love!

The practical expression of this is reached after the breaking of bread, gifts are not in evidence and there is the expression of sons before His face. We touch it there more than at any other time.

GOD'S PREPARED ABODE

Psalm 107:7; Psalm 122:1 - 9; John 1:35 - 39

I want to speak, the Lord helping me, about the divine dwelling; where it is and what it is. One may speak of where it is from having heard about it, but to speak of what it is one has to experience being there. Some things in Scripture are left undefined, because God would have us reach them and find out for ourselves; so that there is comparatively little said about what is spoken of as eternity; there is very little said definitively about what we speak of as union. These things have to be discovered in our souls' histories, and so, beloved friends, I read the passage in John.

This passage in John presents a desire on the part of certain ones affected by the testimony, the word of the Baptist, as regards Christ, that they should know where He dwelt: "Where abidest thou?" This was a great desire to have, and one that fits in with John's narrative, because the aim of his narrative is to bring about spirituality in the saints. He presents certain features of the testimony and then he presents the results of what was set before those who hear; that is, he would call our attention to the effect of God's work in the souls of His people. So these two, who heard John and were affected by what he said, are presented as wrought upon by this testimony of John so that they follow, and the Lord sees them following. He turns around and sees them following. John makes a great deal of movement. The Lord takes great account of what goes on in souls.

After an address or ministry the Lord watches souls; and time and opportunity is given that the effect may appear; so in this instance. "Jesus having turned, and seeing them following"; that is, He looks at the effect of the ministry. I admit it

was the ministry of a wonderful minister, of whom the Lord Himself says: "He was a burning and a shining light" John 5:35; indeed the Jews themselves rejoiced in it for a season, not permanently. He was profoundly affected by Christ, as this gospel presents: "There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light", John 1:6. He witnessed to Christ, as one who was deeply affected by Him, and he passed on that impression in the words: "Behold the Lamb of God!" Two of his disciples heard John speak; apparently they had not discerned who was there. Often things are before our eyes and we see them not.

The point in John is spirituality in the disciples brought about by ministry, the effect of an impression of the Lord. They heard John speak. It is important to listen to ministry. These two heard him speak. John stood, his work was done we may say; but he calls attention to Christ: "Behold the Lamb of God!" He said it looking upon the Lord "as he walked". We are not told where He was going, but that He was walking. We may gather from the sequel that He was going to His abode. In another place later we are told, "Every one went to his home, but Jesus went to the mount of Olives", John 8:1. His abode was a spiritual one. If He sought remnant affections He would go to Bethany. We are not told where His abode was geographically, because it is a spiritual reference.

Then He sees these two following and says to them, "What seek ye?" Ah, beloved, the Lord puts such questions to us. He is presented in ministry, and He would bring out what the effect is on you, and the effect will be a desire to know where He lives. What I had in mind in coming to John at the outset was that he speaks more of spiritual abodes than

any other evangelist. Luke presents the house more in connection with the mediatorial work of God; so for the prodigal the best robe is brought out; it does not say he goes in; the heavenly thing is brought out and put on the believer here; that is, provisionally, and the fact that it is here is the wonderful testimony to what God is. The elder son can hear the music and dancing; it is not exactly what is going on in heaven. This house is what men may see and take cognisance of; it presents the goodness and grace of God; it is an adjunct and essential to it; the believer finds a provisional home there. John presents what abides; there was desire in this passage and the Lord formally speaks of it later. "In my Father's house there are many abodes"; John 14:2 we do not get that in Luke, "I go to prepare a place for you"; that is, they will not be in any way strangers there.

In referring to this I will go back for a moment to the types, and the passage in the Psalms referring to God's way, a right one, as is said. In the book of Exodus what we find is that God guided the people by His strength unto the abode of His holiness, and then further, "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in", Exodus 15:17. For Thee; that is, God's dwelling made for Himself. If I think of God in His absoluteness He inhabits eternity. My tiny mind is not capable of taking that in; I bow to it. As I look into space I cannot compass it, nor can the most clever astronomer. He is simply lost: and it must be so: and more so when it comes to God Himself. He dwells in light unapproachable; when I bow to that it enters into the worship of my soul; when I reach a state not bounded by time I cannot compass that. A prepared place; it is found in John 14 and Exodus 15. In preparing, God is thinking of us. "The place, O Lord, which thou hast made for thee". This cannot

refer to Him in absoluteness, it refers to Him coming out in revelation in Christ; so there is that which is compassable by the believer. "The Word became flesh" John 1:14; faith can take that in.

Think not of the dwelling only, but of Him who dwells there. These two disciples ask, "Where dwellest thou?" "The place, O Lord, which thou hast made for thee". God made it for Himself. Solomon built a house for God. God had dwelt in a tent. He said, "Let them make me a sanctuary: that I may dwell among them", Exodus 25:8. Think of the grace in that; and every Israelite could contribute to it; the tabernacle was a provisional dwelling-place for the wilderness. Exodus 15 speaks of the dwelling that God prepares. It really enters into the right way. "He led them forth by the right way". Do you murmur in the wilderness? I can understand young believers, because one has been such; that is an advantage older ones have. As somewhat advanced in years I do not forget what youth is. Older Christians do not forget what the beginnings of Christian history are, nor does God; so He led them forth by the right way; and what is that way? It is the wilderness. Do we grumble at it? Are we discouraged in it? God will keep you in it till you bow and discover it is the right way.

Let me point out one or two features of the way and see how much grace, as well as discipline, there is in it. God did not lead them in the way of the Philistines. Why not? Grace: they could not fight such a people at the outset. God takes account of young believers and does not present to them such difficulties as they are not equal to. No, He leads them the other way in. They were not attacking, but escaping an enemy; and for a rearguard action great skill is required. Few generals can tell what their opponent has in mind. In Elisha's day the king of Syria was defeated time and again, because

the prophet could tell what he had in mind. The Lord being "a man of war" knew what was in Pharaoh's mind; he thought the wilderness had hemmed Israel in, but it was the way of escape. The lines of communication are there.

Satan says, as it were, young man, or young woman, You will never be content with what you find among these people. Moses says, I will suffer affliction with them. Young people think of having a happy time, social gatherings, but Moses did not think of that. The saints are an afflicted people, a poor people. They have to learn to wear the same shoes for forty years! Is there anything for the flesh in that? That is what you are coming to. Moses, as the Spirit of God comments, chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season", Hebrews 11:25. So God led them in "the right way" and that way was through the wilderness. God guided them by His strength unto the abode of His holiness. You have God in the wilderness. I speak to the young; they are largely the objects of attack. Of course, Satan attacks the old also, as the Lord's charge to Peter shows: "Shepherd my sheep", John 21:16. Straying is found in the old ones and one sheep straying carries others away. This was seen when Peter said, "I go a fishing"; others go also. That is what sheep do; and if the shepherd does not interfere they all go. The lambs stay near the sheep; they need nourishment and protection from the wolf.

The enemy's attack is largely against the young, and he would magnify the terrors of the wilderness that they might turn back; so as the wilderness hemmed them in, they would turn back to Egypt -- the lure of moving pictures and so on. Satan is constantly seeking to allure young people on these lines. God led them the right way, "that they might go to a city of habitation". We see troubles arise in

the very passage where we read the celebration of Jehovah's victory. They began to murmur and found no water or food and would go back to Egypt. But at Elim they found twelve wells of water and threescore and ten palm trees. They had a time of refreshment, and go on in the strength of that. Presently Moses gives an account of their experience to his father-in-law "all the travail that had come upon them by the way, and how the Lord delivered them"; Exodus 18:8. Trouble is worth while if we get the deliverance of God in it. Old Christians cannot count these occasions, there are so many. They were not only delivered from the hand of their oppressors, but delivered from all their troubles. We discover day by day that every deliverance brings in a fresh feature of God; thus we learn to know Him better.

"There no stranger-God shall meet thee,
Stranger thou in courts above,
He who to His rest shall greet thee,
Greets thee with a well-known love". (Hymn 76)

We only know Him as we find Him and we can find Him every minute of every day of the forty years journey. "In all their afflictions he was afflicted". In Moses and Aaron they had a king and priest; they typify Christ who enters into all our trials sympathetically. Every trial, every hot sun that fell on the desert sand, all were felt by Himself. The Angel of His presence was there. Moses says, "If thy presence go not with me, carry us not up hence", Exodus 33:15. Jehovah says, "My presence shall go with thee", and the ark went before them in the way, the Rock followed. "They drank of that spiritual Rock that followed them", 1 Corinthians 10:4. Think of the grace of God. "That Rock was Christ". Think, too, of having the company of God Himself and Christ; also the saints are there. "He led them forth by the right way", and "like a flock".

There were probably two millions of them; literally viewed, it was one of the most marvellous achievements in the history of the world. The Psalm dwells upon it poetically and depicts the dwelling place of Jehovah among them. "But made his own people to go forth like sheep, and guided them in the wilderness like a flock. And he led them on safely, so that they feared not: ... And he brought them to the border of his sanctuary", Psalm 78:52 - 54. "Thou that dwellest between the cherubims, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up thy strength", Psalm 80:1, 2.

There is one other feature in the wilderness that I must refer to, namely, the construction of the Ark; it was not in Egypt, but it came in the wilderness. I refer to the place Christ acquires in the heart as the power of God. It is said in the Psalms that God "delivered his strength into captivity, and his glory into the enemy's hand", Psalm 78:61. Christ as the Ark is Jehovah's strength and His glory. Has Christ come into your soul in that light? When the Israelites were to move forward the Ark went before them to seek a resting-place, and Moses said: "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee", Numbers 10:35. The Rock was behind them to slake their thirst and the Ark went forward to meet the enemy. Do we appreciate Christ viewed thus? There can be no fear of any kind of combination in the wilderness. The Ark answered to all that. The acquirement of the knowledge of Christ as the Ark prepares for the passage of the Jordan; we cannot pass otherwise. They go into the city of habitation; this refers to the divine dwelling. No true believer wishes to live in a city in which God is not found. He not only built it as Abraham saw it, but He dwells in that city.

In Psalm 122 the Psalmist says: "I was glad when they said unto me, Let us go into the house of

the Lord", It is blessed to be led, when God is leading; the Ark goes before, but what about your going? The house is not built in fields or in the desert, but in the city. "Our feet shall stand within thy gates, O Jerusalem". Are you prepared for that? Is that the city you are after? "Our feet shall stand within thy gates, O Jerusalem". Then follows a description of the city, it is "compact together". Modern cities are not that; they are scattered, as London and New York. Jerusalem is compacted, it is divinely built, according to divine dimensions. The Psalm goes on to say, "whither the tribes go up ... . to give thanks unto the name of the Lord"; every one is actuated by divine love. A believer moved by love is comely, or stately, in his going; Proverbs 30:29. It was beautiful to see the tribes encamped or marching with the Ark, figure of Jehovah's strength, but it is beautiful to see the tribes go up by themselves; this brings in mutuality, which is one of the most beautiful thoughts in Christianity. This gave it all the value in the eyes of the Psalmist.

No one who loves the Lord would have less than all the saints. We need all; as to this we need enlargement. The Ephesians had love to all saints. The epistle to the Ephesians says, we are raised up together and seated together, not one is left behind. If He brings us there it must be all. I love to think of the rapture -- the Lord takes us all. He brings us there; but the other side is, we go, and the twelve tribes go up for a testimony in Israel; or, as is "Israel's custom". That is, the saints viewed in the light of John's gospel are spiritual and their custom is to go in for what is spiritual. These two ask, "Where dwellest thou?" And they went therefore and saw where He abode, and they abode with Him that day. We can understand that in the case of Mary Magdalene, the same desire would be hers; and also in Lazarus. The Lord said, "Loose him,

and let him go", John 11:44 and where was he found? In Bethany at the table where a supper was made for Christ. It was now customary, we may say, for him to be present on all such occasions. How slack the saints are in allowing themselves to be denied their privileges, The custom in Israel was to be with God on every possible occasion. How lovely to hear them say, "Let us go into the house of the Lord", the place of love. The house of God as seen in 1 Kings presents it to us. There were folding-doors. God can throw all into one great room, as it were; it is a place made for Himself and we are brought into it. We can understand the Psalmist saying, "I was glad when they said unto me, Let us go into the house of the Lord".

The apostle John speaks much about the habitation. He tells of the city in Revelation. He is the most careful of all writers to give the sense of what he is saying; he interprets things. Speaking of the holy city he is careful to say that he saw "no temple therein: for the Lord God Almighty and the Lamb are the temple of it", Revelation 21:22. Think of the immediateness of God; there is no distance there. God and the Lamb are there; think of being brought into it, dear brethren; going now is our side. Think of the immediateness of it: "The Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof". The Lamb is the suffering One; the one we know here in the wilderness is the light of that city; He sheds His rays there. Truly it is a "city of habitation".

John's gospel rightly understood prepares us for it; it specially induces spirituality. He suggests things to us. He says of Jesus, "We beheld his glory, the glory as of an only begotten with a father", John 1:14. What a suggestion! How the soul rests in the presence of

that, the declaration of God by One in His bosom! "The only begotten Son, which is in the bosom of the Father". Do you ask John what He looked like? He would say, "Come and see". What food there is in that for the soul! John 20 is especially fraught with spiritual suggestions. Mary was in the position to receive these. The Lord revealed Himself to her and made known to her the wonderful relationships in which the saints then stood. With the light of these relationships she went to the disciples and was merged with them. They were Christ's brethren, and God was His Father and theirs, His God and their God. In the light of that the disciples are together, and the doors were shut. If the doors of your heart are not shut, there is no seeing the Lord. Mark it is not door, but doors; all these things have a meaning. May God bless His word.

CHERUBIM AND SERAPHIM

John 1:35 - 49

What I have to say is particularly to call attention to the effect of John's ministry. As you will recall, he begins his gospel with life and ends it with life, the last chapter being an appendix. He begins, after introducing the Lord as to His deity, with the statement, "In him was life; and the life was the light of men"; and ends with the statement that the signs were written that the saints "might believe that Jesus is the Christ, the Son of God, and that believing they might have life in his name", John 20:31. If life is the light, it is clear that it is to produce life. We can take account of the sun as ruling, which is Matthew's point of view, but we can also take account of it as a life-giver. Without it I suppose there would be no life, animal or vegetable, on the earth, so that John is astronomical in his remarks in the setting of his gospel; not from the governmental, or, as I might call it, cherubic aspect, but rather from the seraphic. That is, he would bring in living creatures. You will remember that in Revelation there are four "living creatures" whose employ is the celebration of the holiness of Him who sits upon the throne, and they recognise that for His pleasure all things were created. The living creatures recognise that and celebrate it: "For thy pleasure they are and were created", Revelation 4:11.