Revelation 1:5, 6; Revelation 5:10; Revelation 20:6; Malachi 2:1, 4 - 7

These scriptures treat of priesthood. They treat of it as it should appear in our times; not that there is any change from earlier times, but as time brings about changes, God meets these by stressing certain features. We have in these scriptures the features of priesthood that should especially appear in these dark apostate days. As evil men arise and seducers wax worse and worse, God stresses His truth, giving edge to it; in no way does He weaken His truth, in no way does He lower the standard of it to meet by way of compromise the opposition that has appeared. His word, we are told, is as a two-edged sword, and God gives sharpness to His truth as exigencies arise in the history of His people. While this may tend to smallness and what is outwardly despicable in those who hold to the truth in this way, there is what God regards as a testimony, a very great matter with Him. The Lord Jesus told the leper to go to the priest and show himself and offer the sacrifices required by the law for a testimony to them. Whether they will hear or whether they will forbear, we are told, the testimony is there; and God will be able to say, when He enters into judgment, which He is about to do, with the world in general, with nations severally, with states, with towns, with villages, and with men, that in no case has He left Himself without witness. Whether it be to a monarch or to a slave, God will be able to say, "Thou knewest all this" (Daniel 5:22).

Now the book of Revelation, as the word means, is an unveiling of conditions and happenings so that we might see them beforehand; indeed, the book is written to us, as the address in the beginning of the paragraph which I read indicates -- "John to the seven assemblies which are in Asia", meaning the whole

responsible body. It is therefore in the library of the assembly to be read. No book in the christian library should he left unread; but above all this one should be read; there is a premium attached to it. And so the apostle Paul in his closing moments, when the outlook was dark, directed Timothy to bring the books and especially the parchments. Even he, in those closing moments when there was such pressure upon him, thought of books, as also did Daniel of old when he said, "I Daniel understood by the books" (Daniel 9:2). So that it is not only the library and the reading but the understanding -- "Blessed is he that reads". Later on in this same paragraph John speaks directly to us, and introduces this great thought of priesthood in his address. "To him who loves us, and has washed us from our sins in his blood, and made us a kingdom, priests to his God and Father". That is to say, he intimates at the very outset of this wonderful book, that God has a system of things; He has a kingdom made of persons that have been washed by the precious blood of Christ, trusted persons, and the individual members of this kingdom are priests unto God.

Then in chapter 5, we have a similar word, but not the same. We have the living creatures and the elders singing a new song. It is a poetic matter, and they are singing about others, who out of every tribe, tongue, and nation have been redeemed or bought with the blood of Christ; that is, He has a right over them; He has bought them. They are not said to be a kingdom; they are said to be kings and priests unto God; that is, the thought is extended universally. In chapters 1 and 5 the bearing of the priesthood is Godward, unto God, as if God were to say, 'Whatever you are going on with, whatever coldness, indifference, or callousness marks you, I have priests unto me; I have not given up my thought at all'. He would say of Aaron that he was to minister unto Him in the priest's office; that is, it is an office, and the ministry is to be carried on by

priests in that office. So it is now; however few or many, God here intimates to us that He has His priests; they are unto Him.

And then in chapter 20, we have again people risen and reigning with Christ. They also are said to be priests -- not to God, but of God. I want you to follow this, dear brethren, because it is this latter passage that I desire to open up a little. We must have priesthood to God, before we can have priesthood of God; that is, God has priests, those that belong to Him, they are characteristically His, for their ministry is towards Him. They live and reign with Christ, beautiful and glorious thought, they live and reign with Christ a thousand years, but they are priests of God and of Christ.

Now I will go back for a moment to chapter 1, so as to bring out the position of the kingdom. He has made us, we are told, a kingdom. Kingdoms rise and fall, you know. The greatest of all kingdoms in the history of this world as regards fame and longevity and power, was Rome. We read of its decline and its fall. The writer of that book, himself an infidel, did not understand the book of Revelation. Rome is coming up again, and all the world will marvel at its head, wonder at it. Solemn consideration for us who know the truth of what is coining! The head of it with all his power and his fame will be taken alive, we are told, and cast into the lake of fire, with his prime minister, the second beast. He is taken away before his army is destroyed. Such is the power of God as seen in dealing with evil. It is only a matter of time, beloved friends. The powers that be are ordained of God. We have to understand the difference. We are to pray for them; we are to be subject to them -- but the people of God are never enjoined to be subject to this great power of which I am speaking. What a time they will have! Think of the conflict, the open opposition, and the greatest power operating against a few saints of God! What affliction! What suffering! Hence those

who suffer through him are seen amongst these priests, in chapter 20, who live and reign with Christ a thousand years. They are specially noted. But then here is this kingdom. Not only is there a priesthood, but a kingdom. He has made us a kingdom (verse 6). I want you to notice that, for it is a matter of power. There must be power, and a kingdom, above all institutions, must be supported or it falls; it becomes a misnomer. The kingdom of God is in power, it says. Well now, a kingdom guarantees protection for those that form it. Even a criminal ordinarily is protected to a point; that is, until justice is meted out to him, and that requires power. The principle of it is that it secures the saints; it secures the rights of the saints; it protects them; it secures their territory, so to speak; it secures the territory of God. God has made us such a kingdom. It is not merely to honour us. He needs such an institution as that. How can we carry on, beloved, without it? So, in the gospel of Matthew, you have the kingdom first as the support of the assembly, and then, with the assembly as its capital or metropolis. That is the position in Matthew. The assembly is supported by the kingdom. We are told that the kingdom of God is righteousness, peace, and joy in the Holy Spirit. If that prevails, what a state of things! We shall have a functioning assembly under those circumstances, and we shall have room for functioning priests, too. Matters come up for adjudication. A general procedure may seem right and the result reached may seem right.

To refer to this country (U.S.A.) by way of illustration. There are two great branches of the government, but they may be found to be defective. Then there is the Supreme Court. It is an independent body, an independent institution, inaugurated doubtless for safety. Such is man's way of patching up things as best he can, but still you have in it an illustration, because that court has the final word. The sons of Aaron, we are told, had the final word, whatever the

controversy was; assembly actions may prove invalid. I only speak of that, beloved, in a general way, so that we might see how the kingdom maintains the assembly and the means that God has instituted by the way of safety so that His will should prevail. The priests will think for God. The sons of Levi were to be wholly apart from natural feeling. It was the sons of Levi "who said to his father and to his mother, I see him not" (Deuteronomy 33:9). They were wholly apart for God. How important it was that there should be such, for at their mouth was to be every decision. Their word was to be final, and so here, He has "made us a kingdom", but also "priests to his God". Think of an enactment in the kingdom, an administrative action, and the priests of God turn to God; they are priests unto God. Look at them there! They have the burden of this action upon them. Is it of God? Will they think first as of God? They go in unto God. They are unto God, and God must come first. When I went into the sanctuary, says a great priest, my mind was all changed. So it is very often. You see how safety lies, dear brethren, in going in unto God. The same people that form the kingdom are the priests. He has "made us a kingdom, priests" -- not 'and priests'. That is to say, those who form the kingdom are the priests. How important that is! Priests unto God. You will have to come to Me before anything can be enacted to satisfy Me, says God. You say it is an assembly action. Very well, but God says, You have to come to Me about that. Priests unto God. That is a great matter, beloved brethren. Then it says, "to him be the glory". Very well, you would expect that from the thought of priests; priesthood is maintained; is that not the first thing? "And made us a kingdom, priests to his God and Father: to him be the glory". Everybody in there says, "Glory". There is no partiality in there; no unholy thought in there. No, beloved friends, the holy presence of God permeates it and fills my soul as I

go into it, and I begin to look over things. You see, there is safety in all that.

Well now, in chapter 5, as I was saying, it is priests to God again, but in a wider sense. We have the living creatures first in this chapter. We might wonder why that is. It is a chapter of energy; that is the secret of the chapter. We need energy in the things of God. But they sing a new song; when I admit the thought of something new I say, 'Well, the way we have been doing things may not be just right'. We always need the principle of revision, being what we are. The constant tendency, beloved brethren, is declension towards the world, worldliness, worldly-mindedness: men admit this thing and that thing, and it seems nothing at the time, but in the aggregate, we have adulteration; so we need revision. It is very wholesome to look over things, you know, and see what happened. You say, 'Well, this was done before'. Well the book of Jeremiah tells us that at one time he was arrested, and what were they going to do with him? An old man said, 'Such and such a thing happened in the days of Hezekiah and the person that was to be prosecuted or put to death, was not put to death'. This was in favour of Jeremiah. Others said, 'Such and such a thing happened in the reign of another king and he was put to death;' so where are we? We need revision. This information does not help. It is not balanced. It is balance in a way but we have nothing. What are we to do under those circumstances? Well, beloved, they sing a new song, we are told here, and there are twenty-four elders, and four living creatures, the very pick of the results of the work of God. But you see, they sing a new song; they remind us that things must be always fresh and new. They are talking about others, that God has bought others. You understand they would say, Look here, God knows you, from every tribe, and kingdom, and nation, He has bought you with the precious blood of His Son, and He has made

you kings and priests unto Him. So you see, beloved, how God comes into the matter again on the principle of revision, as I might say.

Then in chapter 20, we have a risen people. It is a glorious chapter. There are really three classes mentioned in the resurrection; they are on the throne, and they are all said to be priests unto God, priests of God and of the Christ. Are they not representative? They are. It involves, as it were, that they are of God, but they are representative here; they live and reign with Christ a thousand years. What perfection is represented in these priests! I can understand priests coming to any particular part of the earth in that thousand years. A matter comes up for adjudication. Will you not have a perfect verdict? Ah, yes! Everything will be as perfect as God is, speaking reverently. The assembly is said to grow into a holy temple in the Lord. That is what will mark the millennium. Everything will come out in the temple, and they will be exactly according to the mind of God. What a glorious order of things that will be! It is in prospect, and we ourselves are amongst them. We come first, as a matter of fact, in this category in chapter 20.

Now this expression, "of God and of the Christ" I want to link on with Malachi to show you how priesthood works out. I am speaking of it now, dear brethren, because it is so important at the present time that this element of priests of God and of the Christ should have its place, and the description that we have in this last book of the Old Testament is very significant. It is a fuller description; it is a description that you do not get anywhere else; not that you do not get the description of priesthood -- you do; in Exodus 28 and 29, and Leviticus 8 we have priesthood as it was primarily established; but in Malachi we have to do with dark things, with apostate days, corresponding to Revelation, as I have been saying; hence, we have particular features of the priesthood stressed, and Jehovah says,

"Now, ye priests" [whoever you are] "this commandment is for you". In this book, dear brethren, it is remarkable that God says in verse 4 of the last chapter that the law of Moses "which I commanded unto him in Horeb for all Israel" should be remembered; it was not simply for the remnant, but for all Israel; that is, the law is in full force. People say, Well we must change to meet the times. That is the great bane of christendom. It is compromise to meet the times, and christianity is well nigh lost; priesthood certainly is. Malachi says, 'Now look ye, here is the law, and it is not only for the remnant'. There is no law for the remnant. Properly it is the law which He commanded at Horeb for all Israel. You see where we stand. What a magnificent position on the one hand, but how serious on the other. And who are to be trusted in regard to this great matter?

The law, in Deuteronomy 33, is said to be a heritage. It is not an irksome obligation, a code; it is a heritage. Every man who loves God sees that it is a heritage, and we want it; and the priests' business, dear brethren, is to see to it that it is maintained, and so you have this description.

There are eight items in the description, and the first one is that Jehovah said, 'I made a covenant with Levi at the beginning. I made a covenant with him of life and peace;' that is to say, 'I set him up like a Supreme Court, independent of all other influence. I set him up with an income. I made a covenant with him of life and peace'. And then He says, "And I gave them to him that he might fear; and he feared me, and trembled before my name". It says elsewhere that the fear of God is the beginning of wisdom. God has great regard for those that fear Him. He says, "but to this man will I look: to the afflicted and contrite in spirit, and who trembleth at my word" (Isaiah 66:2). Trembling at the word of God brings in divine protection. "I will not be afraid:" says another, "what

will man do unto me" (Hebrews 13:6). If I am standing for what is of God, I can well leave it with God. Levi trembled at God's name. He feared the Name. One might speak for a long time on that word "Name;" it is very significant here. It enters into the whole system that God has inaugurated. Levi says, 'I fear that'. A man goes out into the camp and strives with another, and he blasphemes the Name. He is stoned. The Name is supreme and represents God. Of the angel sent to Israel, God says, "Be careful in his presence ... for my name is in him" (Exodus 23:21). We profess to be gathered unto the Name. Let us be sure that it is so; let us not enact anything contrary to the Name. How easily we carry our own wills into what is outwardly in the Name. Oh, but it is loathsome to God. Levi feared the Name. He would not allow anything that would dishonour that Name. Phinehas saved the people. He turned away divine wrath from the people. What a wonderful incident! Another mighty man of David did that. It is a priestly service to appease the blessed God, and Phinehas saved Israel. God says, "Behold, I give unto him my covenant of peace! And he shall have it, and his seed after him, the covenant of an everlasting priesthood" (Numbers 25:12, 13). Phinehas had been with God and He brings it in here and now He just finishes the catalogue of things, the line of things.

I have spoken of the first, the covenant; the second is the law. "The law of truth was in his mouth, and unrighteousness was not found in his lips: he walked with me in peace and uprightness, and he turned away from iniquity. For the priest's lips should keep knowledge, and at his mouth they should seek the law; for he is the messenger of Jehovah of hosts". Think of a great office like that, dear brethren! Think indeed of what God has in mind that there should be here a representation of the covenant, a messenger of it. How can that come about, save by these features in us of priesthood.

The position of a particular covenant with a priesthood and life and peace. There is a messenger of it, meaning that there is one who can present it to us; there is one who can unfold it to us and amplify it to us. What a great service that is! I believe God is helping us on that line, opening up the covenant to us as it is exemplified in and enters into the Lord's supper. I am now speaking of the principles of priesthood as they are emphasised in these last days as meeting the general apostasy and darkness in these days. The covenant is first. He trembled before God's name and the law of truth was in his mouth. That is a great thing to have in one's mouth. One would be thankful if one could always keep truth there. It is the "Spirit of truth" in John's writings. I want to point out the law of truth. I may say true things and the law may be lacking in them. The law is the spirit of truth, so that I convey the truth, not only in words, but I give the impression of it wherever I go. It says, "unrighteousness was not found in his lips: he walked with me in peace and uprightness, and he turned many from iniquity". Now this brings me to what I may call influence. "He walked with me in peace and uprightness". He walked with God. The Lord says to the disciples in Matthew 28:19, "Make disciples of all the nations" -- make them. I do not know of any order given to men so great as that: "Make disciples of all the nations". That is what enters into this. How can I make a disciple? By walking with God in truth and uprightness. That is how it works out as you read here, "He walked with me in peace and uprightness, and he turned many from iniquity". We have troubles amongst us or we have persons who need help, it may be. We complain about them and maybe rightly so, but then complaints will not do anything. Complaints will not make a disciple. What am I doing? Have I ever made a disciple in my life? If I have not, I have no right to complain. It is a question of example, of influence. It says, he

"turned many from iniquity". What a service! That is what we need. It is the influence that is needed. Can I serve any better than he? Can I make the man better? Can I show him anything better? Am I any better? If I am not, what am I talking about? God puts this upon us. How many there are who need to be turned from iniquity, mixed up in the various denominations of the world, for it is of the world. Our brethren are there and we need to turn them away. How can we do it? Firstly by example, by moral influence, and that is priesthood. That is what God is speaking about. He says, 'It is not new, it is Levi'. The kind of thing was there. He says as it were, I did not emphasise it so much, I am doing it now. It was there. He brings it forward now. He "turned many from iniquity". A book will be kept in heaven about Levi. What an honourable book it will be! What is it written for? -- that I might fit into this. We have been made a kingdom, priests to His God and Father.

And then, the last passage I read in Revelation says, "priests of God and of the Christ", so that we are really representative. And then it goes on to say in Malachi, "For the priest's lips should keep knowledge, and at his mouth they should seek the law". Now you see, dear brethren, the priests are unfolding the law. We have a case in hand, What is the law? What does the Supreme Court say? What does the constitution say? What about the law? That is the idea. The first thing is the law governing this matter. We will never be right if we do not consult the law, and who is to consult it? The priest. The priest's lips keep knowledge -- a great contrast to the poison of asps under his lips. I think the priest has a divine knowledge. It says of Deborah that they came up to her for judgment. So the true priest is able to tell you what is the law governing the case and this is the first consideration. Oh, you say, 'You deserved it', but what do

you deserve? You are making God suffer, if you are transgressing the law. Let us not be found guilty of it. Come to the priest. Find out what the law of the case is. That is the first thing. They should seek the law at his mouth. Will anyone escape God? No; but God is more concerned about His law than He is about me personally, not that He does not love me, but His law is eternal. The universe must go to pieces without a law in it. The law is the fixed principle. Without the law, things will go to pieces, and so in the assembly, "The priest's lips should keep knowledge, and at his mouth they should seek the law".

Well, these are great things; they are not mere theories. I am speaking to believers to whom this applies, as to myself. It is a wonderful thing -- priesthood, and it finishes up with this, "for he is the messenger of Jehovah of hosts". Yes, that is what he is, whatever we may think of him. Take a man like Jeremiah. I have been greatly encouraged in reading Jeremiah's prophecy. What a sufferer he was, every day something new from God. The poor man was persecuted every time he gave a message from God but he never turned aside; he felt it. Even when the remnant goes aside in self-will to Egypt, he comes with them and keeps talking to them. The whole position is kept before the people and there they are persecuting the poor man. I can imagine him there and what came out of the mouths of this rebellious people. He was a messenger of the covenant to them all the time; and so it is with any of us, as we carry out these great and beautiful traits of priesthood in these dark days. God has a messenger, one who, as it were, represents Him and the covenant. For that is the point to make clear so that the saints should be in the enjoyment of it and that things should be maintained as I said before, according to the law. Well, I have been very simple and I suppose some would think very plain, and I hope I have been. We are living in a time when

the densest darkness prevails, and when God is insisting upon His principles. We have a meeting and principles come out there, but when we come to apply them that is the difficulty. God is insisting on the priesthood to interpret the thing so that His mind is carried out. Thus the rights of God will be maintained and the assembly will be kept clear for God. God dwells in His house, and nothing will escape His eye. He says, "The righteous Jehovah is in the midst of her: he doeth no wrong. Every morning doth he bring his judgment to light; it faileth not: but the unrighteous knoweth no shame" (Zephaniah 3:5). That is our position. May the Lord help us for His name's sake.

"YOURSELVES"

1 John 2:27; John 13:35; Mark 9:8

In thinking of this meeting, dear brethren, and taking account of the occasion of it, these verses came into my mind because of the word "yourselves" or "themselves".

The apostle John in his epistle speaks in this way, as the matter of spiritual teaching came before him. He begins the verse with this pronoun "yourselves" as if to rest on that word before proceeding to speak of the Spirit as the anointing; so we should ponder or dwell on the great distinction by which heaven marks us off, that is christians, from the world. Many christians do not accept the distinction which God has put upon us as marking us off from the world. The idea arises in Exodus where we have the plague of gnats or lice inflicted on the Egyptians. The thought in that plague is life, but life in creatures which are not regarded as desirable, but as despicable and peculiarly objectionable. These little creatures were inflicted upon the Egyptians as one of the plagues in order that the world should loosen its hold on the saints, on the Israelites. That plague is never said to have been withdrawn; others are, and this means, spiritually, the continuance of the saints here on earth according to the will of God, however objectionable they may be. We are not withdrawn from the world until the will of God requires it; the Lord prayed for us saying, "I do not demand that thou shouldest take them out of the world" (John 17:15). Some, as they get old, wish to go to be with the Lord; this may he sentiment, or feeling, or from suffering, but the safe thing, dear brethren, is to accept the will of God. That is, as our birth is on His calendar, so is our death, if we are to die. If it be translation, or if it be quickening on account of God's Spirit which dwells in us, that also is on the divine

calendar, and will not take place until the time appointed. This chapter speaks of those who do the will of God, and they abide for ever, whether it be down here or in heaven, they abide for ever. Doing the will of God implies that we recognise His will in regard to our histories, whether it be births, new births, or our dissolutions, or our translations into heaven as quickened by the Spirit. Quickening of our bodies by the Spirit, I may say here, dear brethren, refers to our living bodies; rising refers to our dead bodies. Whether it be the one or the other, all is a question of the will of God.

And so the plague of gnats or lice is not said to have been withdrawn; obviously because God intends that His people should continue on here at His will, whatever the world may think. They do not like us. The two witnesses in the book of Revelation witnessed to this fact; they witnessed so many days and at the end of that time they were slain, but it was not until the end of that time, the end of the allotted time. They were slain; as soon as the world's hand is released it will inflict persecution upon the people of God.

Now this is very important as to the plague of gnats because it typically is the saints now as living. They lived; they were formed of the dust of the earth and made to live. The dust of the earth is not appreciated by this world at all. They said, "Away with such a one as that from the earth, for it was not fit he should live" (Acts 22:22), but Paul did live for many years after. It is a question of the will of God, whatever the world may think. And then after that plague we have this distinguishing mark -- "I will put a separation", says Jehovah, "between my people and thy people" (Exodus 8:23). The word may be translated 'redemption', which would imply that the rights of God were asserted in claiming this people. What a precious thing that is! But Jehovah would say that His people were distinct from the Egyptians in the way of life. They

were marked off. And so John speaks thus; he says "yourselves". One can understand how in his affections for the saints, the apostle would rest in that word "yourselves". How precious it is to be in that class, designated formally in this way, "yourselves", a class by yourselves. Let every young christian here understand it: "yourselves".

And another thing is, as you rest in this great fact, this distinction, you do not need that any one should teach you. I need not say that this word "teach" does not refer to ordinary grammar or high school education. Such education is necessary today at least in order that young persons should get a livelihood. We ought to be simple and sober in our interpretation of Scripture. God is practical in all He says, and Scripture is practical; so that what I have to say about this teaching does not refer to children going to grammar school or high school, but rather spiritual teaching, that the young christian is notified here that he does not need that any one should teach him. Now that word "one" has also to be understood. It is used very frequently in Scripture and very often refers to christians, and indeed, refers to Christ Himself; He is called a Man; so that it does not mean that we cannot be taught by man spiritually, for John was a teacher and he was a man. But we are not to be taught by men as men. An unconverted man may go to a college or seminary or university and acquire what is called theological training, theological ability. That is what is alluded to. You do not need any such teaching. That is what is meant. The Spirit of God foresaw that such ability would be in great demand, and it has become in great demand in the history of the assembly. It has taken a very great place, and children and young boys and girls, young men and young women are greatly exposed to danger from natural ability in that sense. The apostle is concerned in saying "yourselves". Rest in that. You do not need that teaching. So that young

people, going to high school particularly, are to be warned against this insidious influence that is so prevalent; that whilst you may learn physical things and practical every-day things in order to acquire a livelihood, you shut out all teaching that is regarded as spiritual, from such men. Such teaching as God intends for all young christians, is by the anointing. The apostle uses this word, undoubtedly, with great skill and great spiritual understanding. Instead of saying the Spirit, he uses this well-known word, "anointing", or "unction", which always gives distinction to the person or persons concerned; so it is that the young christian is notified here that he has that distinction; even over against his most learned teacher or professor he has that distinction. How often it happens that a child of some christian household, brought up in the truth, born again, believing the gospel and having the Spirit, can say what is far beyond anything that the most learned unconverted professor can say. He has the anointing and as he speaks the dignity is there, and what a thought it is for you young people, you young children going to school, that God has put dignity upon you that the most learned of your teachers has not. I am not saying that there are not teachers who are christians, but I am using the words as Scripture uses the word "one". As the apostle had to tell the Corinthians, they were partisan, they were just like men; that is, natural, unconverted men. The young child in the school may be able to speak of Christ; to speak of God, and the things of God in such a way as the most learned teacher cannot understand. The natural man does not understand the things of God, "he cannot know them because they are spiritually discerned" (1 Corinthians 2:14). Only he who has the Spirit of God knows the things of God. And that is what John has in mind.

Now, he says, "And yourselves, the unction which ye have received from

him abides in you". May each question himself as to whether he has received this precious thing called "the unction". "The same unction teaches you", it says, "as to all things". The Spirit of God is here, dear brethren, for that express purpose, and particularly now. I speak to the little children because they are addressed in this section of the chapter. The Spirit of God is here with you to teach you, as the apostle says. "But as the same unction teaches you as to all things, and is true and is not a lie, and even as it has taught you, ye shall abide in him".

Now, you see the force of the word "lie" here. It alludes today to what is called modernism or other such terms -- very attractive, very flattering to men, especially the term called 'higher criticism' -- very flattering. But it is a lie. The apostle John here, by the Spirit, is telling us that the anointing teaches us of all things, and is truth, and is not a lie. You cannot get it anywhere else, but by the Spirit's teaching. All human teaching is permeated by the lie. There is a lying twist in the best of it; hence, dear young people, the importance of understanding the dignity of the word "unction" here, and knowing that you have received it. It speaks to christians, little children, of Christ, as verse 18 tells us. This paragraph, beginning with that verse, is for the little children, spiritually. It is addressed to them. It is a dignifying thing, and it teaches them of all things, everything relating to God; all moral things that you need to know in relation to God and His things, and in which you are to be taught, and rightly taught by the Spirit. Otherwise you will drink in the lie, you will drink in the falsehood, and as you grow up it will increase.

Now, that is the first thought I had in mind, dear brethren, in regard to "yourselves". I do earnestly ask you to rest in that, the distinction God has put upon yourselves, although you may be very young in the truth, that you may be entirely apart from human

teaching, from what man provides in the things of God. The anointing is here, as the Lord says, "The Comforter, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and will bring to your remembrance all the things" (John 14: 26). What a thought that is, beloved brethren, that a divine Person is here, actually here, carrying on this wonderful service day and night. What an incentive that is to put yourselves in school, whatever way He teaches, whether it be in Bible readings, or addresses, or private reading, or prayer, or printed ministry. What an incentive it is to go in for it and refuse all else!

Well, now, I go on to the scripture read in the gospel of John. "By this shall all know that ye are disciples of mine, if ye have love amongst yourselves" -- yourselves. This section of John's gospel contemplates the Lord Jesus about to depart out of this world to the Father. The chapter begins thus, He is going away. It is said that, having loved His own which were in the world, He loved them to the end. They were in the world. Later He says, "I do not demand that thou shouldest take them out of the world, but that thou shouldest keep them out of evil" (John 17:15). They are in the world, in it, but not of it. We are always to understand Scripture textually, and when the Lord says His own, which are in the world, He means in the world, but not of it. Some are in it and of it, but the christian is in it and not of it. That is the Lord's thought, and so the word "yourselves" again contemplates us in distinction. "Love amongst yourselves" is not what is called universal love or love merely for humanity, but it is amongst yourselves, which means christians, disciples of the Lord Jesus. "Love one to another", of course, is the idea too, to a point, but I am sure that "love amongst yourselves" is the fuller and better translation, because it contemplates us as a class, "yourselves". Christians are in a class, which is to be known in this world as disciples

of Jesus. You understand that what I have been speaking about already from John's epistle enters into this because what I know I have learnt from someone. The disciple is one who has learnt from another, and John makes much of the Lord's teaching. The first disciples that are spoken of as following Jesus in this gospel call Him Teacher, and they say, "Where abidest thou?"

Some are willing to go to a meeting like this, listen to a word and enjoy it in measure, and that is the end of it. Who the speaker may be, or where he abides is a matter of little consequence. That is to say, you do not wish to go further. Now, the divine idea in all these matters is that if I receive anything of God, whether it be teaching or whatever it be, I go further. That is what God loves; that you do not rest in what is just presented. You go further. And so the two disciples that heard Jesus speak, of whom we often speak ourselves, "followed Jesus" (John 1:37). And it says that He turned around and saw them following -- a beautiful sight in His eyes -- disciples following Him. He says, "What seek ye?" not 'Whom seek ye', but "what;" that is a challenge to our hearts. What are people seeking? What is your objective? What are you after? When you come to a meeting like this, what is in your mind? Is it a question of soul education? Is it a question of knowing more about God, or is it a matter of hearing someone that you have not heard before, for we do love variety in that way, which is of little value. Indeed, the Lord challenged them. He says, "What seek ye?" They say, "Rabbi". They expressed what was needful in their hearts; they needed instruction, and that is the dire need of the moment, beloved brethren, amongst the saints of God. I do not mean those that we know immediately here, but generally. But God says, "My people are destroyed for lack of knowledge" (Hosea 4:6): a most serious matter.

And so the Lord says, "What seek ye?" They say, "Rabbi (which ... signifies Teacher), where abidest thou?" That is not merely a matter of coming into contact with a person of distinction; we want to know where you abide; we want to go further. Oh, I do urge those young people here, if you hear anything that helps your soul today, go further. There is more beyond. It is only an incentive, an indication to you. They say, "Where abidest thou?" He says, "Come and see". He never gave them the house, or the street, or the number at all. It is all spiritual. He says, "Come and see", and they came to where he abode and remained with Him that day for it was about the tenth hour. It is as if the Spirit of God would rest in it. It is enough to satisfy them, at least for the moment, as to what the abiding place was like. Would they go back again? Yes, indeed, beloved brethren, they would go back again. It is to open up the great abiding place of Christ. He says, "In my Father's house are many abodes; were it not so, I had told you" (John 14:2), as if to say, 'You have already asked about it and I am telling you now that My Father's house is transcendently great and there are many abiding places in it, and I go to prepare one for you'. What a thought that is! You see the point is, let us go further; let us go in for the thing completely. John opens up the great eternity to us; that is what he is after. Let us then go further.

And so one of the most distinguished disciples at the end of the gospel is Mary Magdalene. There are several Marys in the New Testament. Mary Magdalene is outstanding: out of her, we are told, had gone seven demons. What a history! What a monument of grace! But one of her last recorded words is "Rabboni". She says to Jesus, "Rabboni" which means 'my teacher'. That is to say, she has appropriated what is available. What a great fact that is! How much is available to us and we should appropriate it fully and go to the end

of it. God is the end of everything for the christian, and John's gospel is to lead us to God; the Lord says, "My Father and your Father ... my God and your God", a Man speaking thus to men here. Dear brethren, that is the great end.

And so the Lord, as I said, stresses the word 'disciples' in this gospel; He says, 'Now it will be known by all that you are my disciples, if you have love'. They had had the teaching. I am coming now to another side of our position. We have had the teaching, but teaching does not mark us off to any great extent; we want the love. We want it amongst us, dear brethren. Someone has rightly described love, as set out in the epistle to the Corinthians, as the picture on the wall. It is a cold thing, is a picture on the wall. It is a description of love in the abstract, but you know you cannot get love like that. Love is in persons. There were no persons evidently that the apostle could call attention to in that company at Corinth that depicted love. He had been there himself; he sent Timotheus there and there were many devoted men and women there, doubtless, but as a general fact love was an abstract thought in the assembly at Corinth. Love was no doubt well and often spoken of, but it was not among themselves. "Love amongst yourselves" was not true of the Corinthian saints. But generally, as coming in among the brethren, you are made to feel this wonderful thing called love. It is there; it is not a question of being in some of our brethren; it is among the saints as such. What a great thought that is for New York: yourselves, love amongst yourselves.

Now in that picture on the wall in the letter to Corinth, we have a very accurate description of love, but, as I said, it is abstract. But we have there an accurate description of it, and one of the things stated is that it never fails -- never -- a very strong statement. Knowledge fails, teaching fails, prophecy fails, but there is one quantity, one quality which is to be

amongst us in quantity which never fails, and that is love, dear brethren, and as having it we are distinct as disciples of Jesus. No doubt many christians come to the meetings held in this room and other rooms in this city, and see that there is a great deal of light and that there are brothers who are able to unfold the Scriptures. Thank God for them! May their ability be increased! May their proficiency be increased! People are impressed with that. But then in the letter to Corinth, the apostle goes beyond that, and distinguishes prophecy above all other services or gifts. He speaks of a person coming into the meeting (an unconverted person, an unbeliever or a simple person, not an opposer); whatever may have brought him, he has come in. The devil did not bring him in, you may be sure of that. He came into the meeting, and the brethren were prophesying, and the apostle says he will fall down and say God is in the midst of you, or amongst you, of a truth. It is the same preposition as "Love amongst yourselves". God is in you -- oh, what a great fact that is! God is amongst you. But He is amongst you in the way of conviction, in the way of searching out your heart, in the way of searching out your history, and exposing you to yourself. That is what is meant; prophecy has that power, that effect on man. God is amongst you, the man says, and he falls down. But love, beloved friends, is peculiar. The point is not that the person falls down; rather that he stands up. The presence of God is mighty. It brings in conviction. The presence of God is bound to bring in conviction for God is light: as brought to us through prophecy it convicts and what an important service it is when the person falls down. Cornelius fell down when Peter reached him; it was by prophecy, but Peter says, "Stand up". That is what love does. Love will never accept the adulation of men; love in a servant -- never! If a man falls down and repents before God, good and well. He is falling down before God; he is convicted

of sin; he acknowledges it to all, but what will love do? Love will lift him up. That is what love will do. Love in God will do it, for love is of God; and it will do that -- it will lift him up.

Well, that is a great matter; a quality here in quantity amongst ourselves to lift up the sinner. Prophesying brings him down; love builds him up. Have love amongst yourselves so that brothers and sisters may come into this hall, where God has often been spoken of. We may well thank Him for the hundreds of addresses and readings, in which the Spirit of God has had part, and which have been given in this hall. But then love is the point now. It is not only when the meeting progresses; not only in the meeting; that is where it shines, but love is seen where we meet each other casually: "Love amongst yourselves". These christians loved one another. History tells us that is how they were marked off in the early days. See how these christians love one another. And so while prophesying may bring the sinner down, love will raise him up; love will set him among princes; love will make the most of him; it is a most important thing, to make the most of one another. Whatever quality another has, make the most of that -- do not make the least of that, of what he has, but make the most of what a brother has. That is love and it will be observable -- love amongst yourselves. It is always there. It may be in the business place, or when we meet one another on the street, or where things are contrary, but love never fails. One marked by love never fails to stop to speak to the christian, whoever he may be, master or employee; love in the master is the same as love in the employee. Love never fails. It will help the employee to be that, for the moment, and the master may have to maintain his place for the moment, but love is the same. It is amongst yourselves or ourselves, meaning master and servant, parent ant child, husband and wife, brother and sister, slave and

master, whatever our occupation or calling or circumstances, it is love amongst yourselves. You will be known, says the Lord, as disciples of mine, in that ye have love amongst yourselves.

Well, now there is just a final thought in Mark 9. Mark, dear brethren, is the shortest of the gospels and that is not an accident. He is the levitical gospel writer. The point in his gospel is instruction for those who minister, and he is brief and always explicit and to the point. He raises a point quickly, and presents it quickly and briefly. If you are interested, says Mark, you will look somewhere else; you will get more. In no sense do I intend to confine you to what I write; if you wish to inquire further, you will find it in such and such a book. If you want to inquire, the Spirit of God always permits inquiry, and never wishes to limit us; yet it is needful not to occupy ourselves at too great a length, nor to wear out the saints of God by long perorations or prayers, but to be brief and come to the point, saying nothing that is without meaning. And so, as he says here in this graphic way, the cloud was there and the voice addressing them; as Peter tells us later "such a voice". Then Mark says suddenly that the whole scene is changed. They look around and they saw no one, but themselves alone with Jesus. That is to say, four persons. There are four persons; there had been six: Moses and Elias and Another, if I may so speak reverently -- the Voice from heaven was another Person -- a scene of seven on the mount, and what volumes, beloved, could be written, and have been written on this wonderful mount of transfiguration! How much entered into it! Mark gives it to us in a few verses, and lest there should be any sentimentality about it; lest there should be any, like the servant of Elisha, in after years dwelling and hobnobbing with an unconverted man about the sayings and doings of the prophet; lest there should be anyone in that way governed by sentimentality or

natural feeling, Mark just says, "And suddenly having looked around, they no longer saw anyone, but Jesus alone with themselves". Oh, think of that company! Three of them have gone; God Himself has ceased to speak, the voice has ceased from heaven, and the cloud has gone; Moses and Elias are withdrawn -- the bare mountain rocks are there and three persons and Jesus are there. That is all. Mark would say, That is all: Jesus left with themselves. That is all. Is that all for you? Are you going to leave it with that? Mark does not intend to leave you with that. He presents it quickly so as to keep it in a small compass. Do you think it was left to Mark to say how long his gospel should be? No, Mark was just an instrument. The number of chapters were allotted to him. I say that, but chapters are a modern thing; these gospels were written without chapters and verses. We know that these sixteen chapters have been divinely ordered of God. And Mark had to put these divine writings into these sixteen chapters. It was not it was a matter of paper, but a man of God writing as it was revealed to him. He was inditing for God, so to speak. This is all you have to say about this transcending event; that is all you can say -- that is said to Mark. He puts it in briefly; he leaves nothing out that the levite should know, and should the levite stop there? No, the levite's business is to open up what is in this verse, and what is involved in these four persons: Jesus alone with themselves.

Three brethren, shall we say, together for a prayer meeting. Alas, for the smallness of our prayer meetings! -- the brethren sitting home lazily while their brethren are together for prayer. But there are three, meeting with Jesus alone with themselves. That is what Mark would show to encourage the levite, that he should not be discouraged with smallness of numbers. After this transcending event on the mount, there is Jesus alone with themselves. It is not that they do not

wish to see more; they look around to see more, but they do not see more. Alas! We often look around to see more at our prayer meetings, but we do not see more -- the brother is sitting at his home lazily. Bear the words of exhortation. But if we do not see any more coming in we are encouraged because it is just the three alone with Jesus. Let us be encouraged, dear brethren, with this view that Mark gives us of Jesus alone with themselves. That is the history of christianity from that day to this, in one sense. Man has sought to add to those three disciples with Jesus, man's paraphernalia, ecclesiastical and otherwise, but they have detracted from the beautiful scene that Mark depicted here -- Jesus alone with themselves. Let us face this, and be content with the smallness, if necessary. If the door does not open, at our meeting for prayer, let us be encouraged to go on -- Jesus is with us, Jesus alone with ourselves.

May brethren in New York, in our meetings, find this and be encouraged in it to go on. Mark would encourage us with a few words to go on -- "Jesus alone with themselves".

THE GLORIFICATION OF CHRIST AND WHAT IS HERE FOR GOD

John 7:39; John 17:1 - 3; John 12:16

You will have observed that the scriptures read present the glorification of Jesus, and consequent upon that, what is here for God. John speaks more of the glorification of Jesus than do the other evangelists. Parallel with this he speaks of what is above and what is heavenly. As inspired by the Spirit he presents things already known, at least in principle, and presents them formally. The impressions received may be at times without special recognition of what is in mind on the part of him who receives it, but impression after impression is received so as to build up the truth informally, and at the same time uniformly. The writer says of Christ, "of his fulness we all have received, and grace upon grace" (John 1:16).

One can see how John would understand that this experience of wave after wave of grace from Christ would maintain freshness in the saints, and prevent hardness and legality. Some of us have been speaking of the great care with which the assembly at Philippi was initially guarded against Jewish influences, and this gospel has pre-eminently in mind to guard the saints and to deliver them from what is Jewish and from what is legality. So you can understand how wave after wave of grace going out from Christ, from His fulness, has the effect of spiritually moistening the saints, elevating them too in their service and responsibilities. He then adds "we all have received", for that is another principle with God, what is available is only effective as received. The suggestion is that the saints are maintained by the action of grace, "grace upon grace", but it is of Christ's fulness.

The apostle says that "grace and truth subsists through Jesus Christ", suggesting, as the verb is in the

singular, that the two ideas are presented together. That they "subsist" suggests that they are never to be abrogated, never to be withdrawn, never to be unavailable during the dispensation, and are never to be separated. His fulness shines out thus, "we all have received", says the apostle, "grace upon grace". In that way we are preserved from Jewish influences, and by this I mean from legality. That is to say, preserved from taking on things or principles, right in themselves, without the grace that belongs to them. John's gospel is, above all parts of Scripture, intended to guard against legalism and against Jewish influences; and that can only be effected by the operation of what is in Christ, of His fulness. He has gone far above all heavens that He might fill all things, including all persons. It is in the apprehension of that exaltation that the saints receive grace upon grace without limit. If there be a lack of grace the soul is hampered. Elsewhere we are enjoined to come boldly to the throne of grace. If you go to the throne of grace you will never fail to obtain what you go for, "Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help" (Hebrews 4: 16).

I am speaking particularly now of the need of being delivered and preserved from that feature of Jewish influence, legality, so that the service of God, as administered and carried on, is in the liberty of grace and also in the understanding of the exaltation of Christ, and of what is down here for God; there is no lack in the supply, it is grace upon grace. One can trace these things throughout the gospel, but I confine myself now to the glorification of Christ; all hinges on that, and I would call attention to the hesitation that there is to go the whole length of what is divinely indicated for us. John would insist that christianity, divinely conceived, corresponds with the full height of Christ's position in heaven. Think of what we are

brought into in that way; whether it be Godward in the service of God, or as experiencing His service to wards man, all is to be in keeping with the position of Christ at the present time. What may be in the millennium is another matter, but for the moment John's ministry is to maintain the saints in keeping with the full height of the present session of Christ in heaven.

It may be said that what is there has never been experienced by us, but indeed the Lord Himself says, "If I have said the earthly things to you, and ye believe not, how, if I say the heavenly things to you, will ye believe?" (John 3:12). In those remarks He graciously considers our tendency to limitation, to dropping down to the level of earthly things, and it is admitted that heavenly things are not so easily taken on as earthly things. Then the Lord says, "no one has gone up into heaven, save he who came down out of heaven, the Son of man who is in heaven" (verse 13). That was true at that time, it refers to His inscrutability, that whilst down here He could speak of Himself as in heaven; and mark you, it is "the Son of man who is in heaven", not who has gone up to it, but who is in it. The preposition implies that He belongs to the place, and hence He only is competent to speak of what is there. I am seeking to point out what christianity really implies, how it is intelligible to us, and how it is possible for mortals to have part in what is heavenly.

The apostle says, "It is not of profit to me to boast, for I will come to visions and revelations of the Lord. 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" (2 Corinthians 12:1, 2). We have often commented on this remarkable event, but I bring it in here to show the possibility of reaching the heavenly at the present time. He says "whether in the body I know not,

or out of the body I know not", but still he was there. How he knew it was the third heaven we are not told, but he was there. He changed the word in the second reference, and called it paradise. How did he know it was paradise? It is plain enough he was capable of knowing the place. It is always a mark of intelligence when we can name what we experience. Why should we have a third heaven? Is it not plain that the idea of the third heaven is proved by experience? It is not a mere abstract thought of something believed in testimony, the thing is proved. If proved by one man, one brother, or one christian (for it is not the apostle that is presented to us, but a man in Christ), the thoughts are open to every true christian. To my mind the inference is perfectly plain, that the thing is proved by a man, a brother in Christ. There can he no doubt that the word man is used to convey the idea that he was in his full consciousness. Consider that experience -- that it is brought down here, and belongs to the treasury of God which obtains here by the Spirit. Thus the idea is proved and experienced by a christian. The first heavens are spiritual in their bearing, the second heavens would be more spiritual, and the third heaven would give the intensity of the thought and the idea that the thing is proved. There is a wondrousness in the revelation that he speaks of here, things not allowed to man to utter; but still he hears them, human ears heard them, and he keeps them for they belong to the treasury of God and he himself was a treasurer. There were treasuries in the temple of which David had the pattern (1 Chronicles 28:11, 12), and Paul was one pre-eminently qualified to keep this wonderful treasure for fourteen years without mentioning it; but it was there, and it entered into the wealth of the apostle's and the brother's ministry. I want to press upon you that the thing is a reality; the idea of heaven is a reality and within the range of man, of the believer.

The grace side is particularly seen in John 7. It was the last day of the feast and the Lord stood and cried saying, "If any one thirst, let him come to me and drink. He that believes on me, as the scripture has said, out of his belly shall flow rivers of living water". These are the Lord's own words, quoted by the Spirit of God; and then the Spirit, as if to make plain what is meant, adds this verse which I have read. "But this he said concerning the Spirit, which they that believed on him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified". What is intended to be conveyed is the magnificence of christianity, as here in this world, which is consonant with the glory as in Christ Jesus in the glory, and the Holy Spirit here in relation to Him thus glorified. What is up there in the way of grace is down here, not merely in the doctrine of grace, but in a manner answering to rivers flowing out.

If we refer to John 7:38 the Lord says, "as the scripture has said, out of his belly shall flow rivers of living water". The Scripture says it, yet no one can point to the actual passage that says it in so many words. The Lord is obviously calling our attention to what Scripture means, what is said in effect, and it has as much force as a direct saying. The subject begins with Genesis 2; but I am thinking particularly of the man in Ezekiel 47 as applying now where there is need of healing amongst us. That chapter speaks of rivers flowing out from beneath the altar of God; and the river was measured and measured, and measured by the man with the measuring line, but every time it is measured its depth is proved by the prophet. The idea is that christianity is something to be proved. What is presented to man in testimony is proved to be what is said. Ezekiel is called upon to pass through and he passes through, and so proves the thing. Finally he cannot go through, he proves the infinite depths of the river of grace; but what an impression it would

make upon him, and also upon us! It is intended to affect us and make us like God, like heaven. The idea is of grace coming down from the source as an influence for healing to man; and then again of the rivers of grace flowing out through the saints, flowing out of their affections. So that if there be a case calling for discipline and the like, grace comes in; it is a question of grace reigning through righteousness, and the effect of that in the discipline is that there is healing. What good is discipline if there is no healing? For the moment we may have recourse to the exclusion of the person not fit for fellowship, but what about the person involved? How dreadful for a christian to have the thought of getting rid of another christian! How dreadful a thing that is! It is foreign to the principle of grace. Hence you find that in the river there is healing power. By the Spirit of God, speaking of its great healing powers, it is called the "double river". It flows towards the east, and wherever the double river came there was healing; in dealing with the most difficult cases there should be healing. Scripture says, "that rather it may be healed" (Hebrews 12:13).

Here we have healing from the river flowing out in the desert, flowing into the sea hitherto marked by death, but which is healed. It refers to a state of things seen in the saints, but is there no way of dealing with that state? Is it not a shame that it cannot be dealt with? Where is the double river? Are these rivers flowing out? Have they no power of healing? The Spirit of God tells us of that river, and it is but a symbol of the one of which I am speaking, and in it there was healing. Undoubtedly the Lord has this in mind when He says, "as the scripture has said, out of his belly shall flow rivers of living water". It is a question of the magnitude of the believer in this arid world. As some of us have lately been seeing in Philippians, the apostle yearned after the saints "in the bowels of Christ Jesus" (Philippians 1:8). Think of such an expression of these yearning

feelings and desires in a christian for the preservation and deliverance of another! "That rather it may be healed" -- how is it to be healed? By this great power of grace coming in from an exalted Christ.

Now we will pass on to chapter 17, in which the Lord speaks of His glorification just before it took place. That is another point with John, things are on the divine calendar, for the Lord says, "the hour is come". Nothing happens by chance, the hour is determined by the divine will and counsel, so He says "the hour is come". Had not that hour been anticipated in heaven? Oh yes, but the Lord in speaking to His Father knew that everything synchronised with that hour; all was finished on His side, and now the hour had come and He says, "Father, the hour is come; glorify thy Son, that thy Son may glorify thee". He is still thinking of His Father, and as we follow down this chapter we see that He specifies the kind of glory that He sought. "And now glorify me, thou Father, along with thyself, with the glory which I had along with thee before the world was". That is another thing, it is a question of His deity, of His part with God -- "being in the form of God". But in this earlier verse, He is thinking of being glorified in keeping with the great administration which the Father had put into His hand, and which would now be exercised from heaven, where He would be in a position to glorify His Father. He could not do it save as He would have all things under His hand; so as Peter says, in connection with the coming out of the Spirit, "Having received of the Father the promise of the Holy Spirit, he has poured out this which ye behold and hear" (Acts 2:33). It was by the presence of the Spirit down here through redemption. He would glorify the Father -- "that thy Son may glorify thee", and then He adds, "As thou hast given him authority over all flesh, that as to all that thou hast given to him, he should give them life eternal". The giving of

eternal life is from that altitude, and to those whom the Father had given Him. It is all a question of counsel, of selection. God has His numbers, He has His calendar for His time; but He has His numbers, and it is only to as many as He gives to the Son, to whom He gives eternal life. As glorified in heaven by the Father, this distribution of eternal life is going on through the Son; "that as to all that thou hast given to him, he should give them life eternal". Maybe someone here has not received it. In john 3:16 we read that God decreed it, "he gave his only-begotten Son, that whosoever believes on him may not perish, but have life eternal". In chapter 17 it is not whosoever, but it is whom the Father has given Him. The "whosoever" must fit exactly with the election and the selection. What a great thing it is to be among the elect, to be given by the Father to the Son, so that He might give them life eternal! Then bearing upon ourselves, in His concern about the present time, (although He has the millennium in His mind) He tells the Father, "this is eternal life, that they should know thee, the only true God, and Jesus Christ whom thou hast sent". These two thoughts are very important for us, firstly to deliver us from idolatry. The knowledge of the true God and of the true Man, "Jesus Christ whom thou hast sent", is to set me up here in the apprehension of Man according to God, "Jesus Christ", not "Christ Jesus". A Man here, as I apprehend, and the knowledge given that I might be formed in this great thought of manhood according to God. I am delivered from idolatry and held in righteousness in the knowledge of Jesus Christ whom God has sent, as here for the will of God. It is "Jesus Christ whom thou hast sent", not glorified in this particular sense, but a question of the great thought of eternal life in its application to us; how are we constituted by it in the presence of idolatry and lawlessness -- a most important thought in connection with what I have been saying about the rivers

of grace; freeing us not only from judaism but from idolatry and lawlessness. That was what the Lord had in mind in glorifying the Father, that He would bring about persons like Himself down here. That is what God is aiming at at this very moment, that in the light of these thoughts we might wholly correspond down here with what is up there.

Then the final thought is in chapter 12, which refers to our knowledge of things. It says, "his disciples knew not these things at the first; but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things to him". This is a great feature of the glorification of Christ, and the outcome of it is that we understand. The Lord says, "How is it that ye do not understand?" Things are presented to us again and again, and the question is therefore, "How is it that ye do not understand?" John says, "And we know that the Son of God has come, and has given us an understanding that we should know him that is true" (1 John 5:20). It is said by the apostle Paul that we have the mind of Christ, and moreover that the Spirit searches all things. The question therefore is very pertinent, "How is it that ye do not understand?" Is it due to some bias, or to some dark part? Is it some reservation in one's outlook? Christ has gone up far above all darkening influences, far above all heavens. He never could be dark, I need not say, but I am speaking now of the way things are put in Scripture. The Holy Spirit has come out unhampered, and herein is the power for our understanding; but mark you, not simply that He is here, but that He comes from a glorified Christ, that is the point. It was after that Christ was glorified that they understood. According to John 2:19 - 22 they did not understand how the Lord could raise His own body. He says, "Destroy this temple, and in three days I will raise it up". The Jews replied, "Forty and six years

was this temple building, and thou wilt raise it up in three days? ... When therefore he was raised from among the dead, his disciples remembered that he had said this, and believed the scripture and the word which Jesus had spoken", meaning that His resurrection was an answer to that, for He did raise His own body and it was manifested that He did it. Mark you, they believed the scripture and the word that Jesus had said. Sometimes brethren hesitate to read the Old Testament in their Bible readings, but John constantly stresses the importance of the Old Testament, and in view of these last days, how important it is that we should read the Old Testament. So after He was risen they believed the scripture and that He had said this. Luke 24:27 says, "he interpreted to them in all the scriptures the things concerning himself". That is, the scriptures became intelligible after His resurrection, but in that particular setting resurrection was not enough; it was the glorification of Jesus. This shows how certain things require more spirituality than others. It is not only that Christ is risen but that Christ is glorified. He has gone into heaven, indeed as Paul says, He has gone "up above all the heavens" (Ephesians 4:10), and in Hebrews it says He has "become higher than the heavens" (Hebrews 7:26). Is that for nothing? Is it not to impress us with His exaltation, with His elevation? -- so that we may become uplifted in our thoughts, and see to it that what is here is in keeping with what is there. This is to enter into the whole spiritual position, we are morally to be entirely above any kind of current religion and human thoughts. In verse 12 of this chapter it says, "On the morrow a great crowd who came to the feast, having heard that Jesus is coming into Jerusalem, took branches of palms and went out to meet him, and cried, Hosanna, blessed is he that comes in the name of the Lord, the King of Israel. And Jesus, having found a young ass, sat upon it; as it is written, Fear not, daughter of Zion:

behold, thy King cometh, sitting on an ass's colt".

I bring this before you in regard of our understanding, that we may read the Scriptures at our Bible readings in the light of the exaltation of Christ, and that we may become heavenly, morally elevated in the way of our activities and relations with one another.

THE KINGDOM AND SUBJECTION

2 Samuel 8:1 - 18; 2 Samuel 9:1

J.T. It was in my mind to give the Lord opportunity by the Spirit to bring out something of the kingdom seen here in type, the kingdom of God exercised by David, that is by Christ: how the thought in it is not extinction but subjection. In the wars of Canaan in Joshua extermination was in mind but here it is subjection, with the result that the nations spoken of, representing certain features of the flesh in man, are subdued and become contributory -- they bring gifts. Then another thing to he noticed for our instruction is the thought of sonship. In chapter 7, Jehovah says to David: "I will be his father, and he shall be my son" (verse 14), and his exploits or service in this chapter link on with this liberty, so that the son is king.

P.S.P. Would you mind saying what is the difference between the thought of extermination in Joshua and what we have here?

J.T. What is in view in Joshua is the complete extermination of the enemies representing spiritual wickedness in heavenly places. There was no idea of subduing angels in heavenly places: they had to he cast out. But in the kingdom under David it is subjection, so that men are subdued and brought under his sway, and as brought under his sway, they are contributory; they bring gifts.

A.H.B. Is this more on the line of grace?

J.T. That is what comes out: that is why I suggested the next chapter. Nations are subdued and David's realm is set up, an ordered state of things set up by Christ. Then David said: "Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?"

Ques. Why does the Philistine head the list of the enemies?

J.T. The Philistines are the most difficult to subdue, and what is stressed about them is that he smote them and subdued them. His smiting was effective. We may smite our brethren or persons who have done us harm, but we may not subdue them. He took the power of the capital out of the hand of the Philistines. There was rule from the centre.

Ques. Does it mean a new centre?

J.T. I think so. The new centre had already been introduced in this book; Jerusalem is the centre. He took the power of the capital. That was a great exploit, because the Philistines had been a particularly difficult and aggressive enemy of the people of God. Their oppression was most rigorous.

Ques. What have you in mind in speaking of the presents?

J.T. If there are no presents, you get professed subjection.

Rem. I was thinking of the man in the gospels. It says that he was so violent that no man was able to subdue him. The Lord comes into his life and he is entirely subdued, sitting at the Lord's feet, clothed and in his right mind. I wondered whether that would be one who would be contributory as having been brought into subjection to the Lord.

J.T. That is a fine example of subjection. He is intelligently so: he is sitting, and clothed, and in his right mind -- material for the assembly.

E.D. What feature do the Philistines represent?

J.T. That feature that is in the land, taking up the place of privilege without going through death. They are marked by bigness, giants: alluding, I suppose, to what we have in christendom. They are the most difficult, they have a place and they know it. The Moabites, Syrians, Ammonites, and Amalekites are not in the land but the Philistines are, and they are occupying professedly the same position as the most spiritual, so that they are difficult men to overcome.

W.J.S. David's first encounter was with a Philistine.

J.T. He was a tremendous man -- his height was six cubits and a span. David smote him with a sling and a stone. He is brought down by the word of God. We read that the Israelites went down to the Philistines to sharpen their weapons (1 Samuel 13:20). It is a sad thing if we have to take our tools down to the Philistines to be sharpened. We do not imitate them or borrow from them, but we have our own weapons and the Philistines cannot stand against them.

David made no mistake. He did not beat the air. He smote the Philistines and subdued them: his smiting was effective. The Son exercises the power of the kingdom.

Ques. What is your thought in that connection?

J.T. Christ the Son is King. Psalm 2 brings that out. The Lord is set as King upon the holy hill of Zion, but then He is the Son -- "Thou art my Son; I this day have begotten thee". David is in the light of sonship in chapter 7 and he moves accordingly. He went in and sat before Jehovah. He took up his liberty and used it.

A.C. Did the Philistines bring any gifts?

J.T. They yield rights, they yield the power of the capital, or it was taken out of their hands. The saints are delivered from this kind of enemy.

The Moabites are not in the land but they represent another phase of the flesh. The Moabite is a religious man who stands in relation to us outwardly. Moab represents pride. The prophetic word about him is that he is very proud. Moab is not emptied from vessel to vessel. He has not come under the discipline of God. He may have so much money that God cannot touch him.

Rem. There is one full line to keep alive.

J.T. God discriminates. There are certain to be kept alive. A man may be a Moabite through his means,

his learning, or ancestry: God cannot touch him through discipline, yet there may be something there.

God discriminates and in his severest dealings with us He is infinitely fair, He is a God of measure. David comes in as carrying out the will of God.

N.K.McC. So in the prophetic word you referred to in Jeremiah you get, "I will turn the captivity of Moab at the end of the days, saith Jehovah. Thus far is the judgment of Moab" (Jeremiah 48:47).

J.T. "Thus far" are the words of Jeremiah. The matter is not ended either with Moab, "thus far". It is a very good point to be reached that he is turned. It brings out the fairness of God in His severest measures, "One full line to keep alive".

Hy.G. Does this thought of the lines correspond with what you get in 2 Corinthians 2:16, "To the one an odour from death unto death, but to the others an odour from life unto life"?

J.T. Very good. God is glorified in the testimony of the Old Testament.

It says in that chapter in Corinthians, "But thanks be to God, who always leads us in triumph in the Christ, and makes manifest the odour of his knowledge through us in every place" (verse 14). God led them about, so here it is with David.

Ques. What would you advise us to do if we find that we are not being emptied from vessel to vessel? I suppose Moab is an element in itself.

J.T. It is pride, big or little. Pride keeps God out.

Abraham made room for God in his offering. He made way for God to come down and He passed through the pieces. In all our calculations we should make room for God. He expects us to make room for Him, so that He does not come up against a barred door.

"Moab ... hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore

his taste hath remained in him, and his scent is not changed" (Jeremiah 48: 11).

Ques. Is that why God brings in a drought upon them? "Come down from thy glory and sit in the drought" (Jeremiah 48:18). I wondered whether that is the means God would use to reduce this natural pride.

J.T. The circumstances of the saints may be favourable, may be easy, but how long are they going to last if God puts his hand upon them? God can always reach the things.

J.O.S. Is there some thought that Moab would eventually have a link with the people of God? "Thus far is the judgment of Moab". He is turned in the end through discipline. Is there some suggestion in Psalm 60:8 that Moab comes into the place of privilege? -- "Moab is my wash-pot".

J.T. A wash-pot is a very useful thing. That section in Psalm 60 is also in Psalm 108. It is in a military setting in Psalm 60 and a worshipful setting in Psalm 108. You know the circumstances under which Psalm 60 was composed: take it out of that setting and put it in Psalm 108, worship. That psalm is set in the last book of Psalms, Hallel, where God is praised, everybody is called upon to praise God.

The Syrians are also connected with the saints: they have a sort of hereditary place. Laban, the Syrian, was related to Isaac's wife, Rebecca. Links of this sort, based on what is historical, have no value whatsoever morally; they induce opposition.

Ques. Is the sect of the Pharisees in Acts 15 on the same line? They have a position and cling to it, using it against anything that the Lord is doing at the moment.

J.T. It is typical of any element in the flesh that assumes priority through age or whatever it might be. Some old brothers have lost spiritually in this way. There can be no claim on the line of age.

It says, "David smote Hadadezer, the son of Rehob, king of Zobah, as he went to recover his dominion by the river Euphrates". These are people at a distance and will be troublesome later if not now. You might say they are so far away that they are not worth troubling about, but David goes the whole way. "And David took from him one thousand seven hundred horsemen, and twenty thousand footmen; and David houghed all the chariot horses, but reserved of them for a hundred chariots". He is discriminative.

Ques. Referring to what you have said about the Syrians and those who are a long way off, would what Paul says in Acts 20:29 apply; "For I know this, that there will come in amongst you after my departure grievous wolves, not sparing the flock"? Would it be like David here dealing with things as far as he could?

J.T. We have to be concerned about the utmost limits of the territory. We must not let one idea go. We allow things which seem to be so distant just to drag along. It was a long way off, but David went there and overcame them.

A.V.P. What is the thought of the garrisons?

J.T. Garrisons mean that God has here certain people like David holding the ground. Garrisons are to keep these things down all the time, otherwise they will rise up again: one subjugation is not sufficient. A garrison is to maintain a state. Whatever God has reached is not to be destroyed.

The Syrian seems to be prominent in his attempt to overcome the particular vessel or servant the Lord is using; that element has to be met. At the end of Corinthians there is an attempt to discredit Paul as the one through whom Christ is speaking.

The Syrians of Damascus came up to help Hadadezer. Damascus has an important place: being one of the oldest links with Abraham and his servants. They were that kind of people. The link would be that they

were both Syrians, and the one could not do without the other.

Ques. Is there any reason why David smites twenty-two thousand Syrians, yet in the previous verse he takes from Hadadezer horses for a hundred chariots?

J.T. He takes their power in the first case but in the second case the men are destroyed.

Ques. If the Syrians were enemies, under what circumstances would David receive gifts from them?

J.T. The Syrians are subdued, christians are subdued. There are results if a christian is subdued; otherwise he is not used. Saul says to the Lord: "What shall I do, Lord?" He is subdued. The Lord knew from the beginning what was in Saul of Tarsus and all the features, such as devotedness and faithfulness, that could be brought in for the support of the testimony were carried over when once he was subdued. He had been faithful in what he had begun with, and that principle was carried over.

The Syrians became David's servants and brought gifts. David took the shields of gold that were on the servants of Hadadezer and from the cities of Hadadezer exceeding much bronze.

You get results here. David dedicates everything to Jehovah. That is what we should notice; that all this is to enrich the house of God; the yield is for God -- everything is for God. It is seen more fully in 2 Chronicles where David carries on this thought, the end in view being the house of God. That is what the Lord is aiming at now in the gospel and in all His service -- subjugation and enrichment.

N.F.A. The Lord would encourage us to look for results from the preaching.

J.T. That is the idea. The epistle to Romans for us is the great gospel epistle, but at the end the apostle reminds us of something that is very great, the mystery.

A.W.R. "For of him, and through him, and for him are all things: to him be glory for ever. Amen"

(Romans 11:36). Would that be the end in view in the gospel, the kingdom fully secured for God?

J.T. Matthew was a man of substance in a material way and after the Lord called him, he made a great entertainment for Him in his house. That is carrying substance over.

You see that in many instances. Zacchaeus was a rich man, little in stature, of great potential value and he wanted to see Jesus who he was. A very fine thought! He climbed up into a sycamore tree to see Him. He will never make anything at all of you up there looking down on Him. Rich people often look down on the Lord; riches are most blinding. The Lord looks up at this man and He calls him by name; he is known potentially. We have no historical account as to whether the Lord had seen him before. In gospel meetings the Lord knows who is there. Paul says: "I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10).

Zacchaeus wanted to see Jesus who He was. The greatest Person in the universe -- why should I not want to see Him?

The Lord says to him: "Make haste and come down, for today I must remain in thy house". Things must have been ready in his house, for Zacchaeus received him joyfully. He was not at all inconvenienced in his mind, he was called to receive Him as He ought to be received. "Make haste and come down", and he made haste and came down and received the Lord joyfully.

Zacchaeus tells the Lord what he did and if he had taken anything from man by false accusation he restored it fourfold; he was righteous in a practical way. He did not do it always; he would never have been a successful business man if he had. The Lord calls him a son of Abraham. He had come down and made his confession. Every business man ought to be faced with the challenge as to how he is getting his money,

paying his debts, giving full value and even more.

Rem. The house was the great burden of David's life.

J.T. All this service of subjugation that David undertook ends in wealth for God; that is the idea. David made him a name after he returned from smiting the Syrians in the valley of salt, his own exploit. The Edomites all became servants to David.

Rem What is the thought in dedication?

J.T. That would mean that he could not go back on it. If you dedicate a certain amount of money to the Lord, you cannot change your mind, you ought not to do so. There is to be no recalling. There is the dedication of persons like Samuel; he was not to be recalled.

Ques. Is the principle seen in the psalm: "I have sworn, and I will perform it, that I will keep thy righteous judgments" (Psalm 119:106)?

J.T. That is the idea. There is no recalling of a dedicated thing or vow. It is also seen in Jephthah's very rash vow.

"Jehovah preserved David whithersoever he went". He had confidence in him. David moved on his own initiative. The question might be raised as to turning to the Lord first. If it is right to do a thing, do it. I am not saying we should not pray about it; of course, you bring the Lord into everything.

Paul looked forward to going to Rome and James supposes that you might go into a city to spend a whole year there and traffic and make gain. He does not speak of weeks, it is a whole year: but it is if the Lord should so will and we should live that we do this or that. Paul stayed at Corinth eighteen months. He could not take on any other engagement. The Lord did not tell him to stay there; He told him that he had much people in the city and he stayed there to get them. That is intelligence.

The Lord is with him in his service -- a matter of confidence. Paul says: "We shall live with him by God's power towards you" (2 Corinthians 13:4).

In verses 15 to 18 we have David's cabinet, his officers; everything is fixed now. Then David says: "Is there yet any that is left of the house of Saul?" What a pleasing thing it must have been that he could do that! He could seek out one of the house of Saul.

Ques. What would answer to what you have been speaking of as the cabinet?

.J.T. An ordered state of things, established in Christ, worked out in every local company where the Lord is seen.

Ques. "Benaiah the son of Jehoiada was over the Cherethites and the Pelethites;" who would they represent?

J.T. They are the runners and executioners, bodyguards for the king, looking after things and seeing that there are no hostile attacks. Everything of an evil character was dealt with. Only as these elements are subjugated are we able to look out on our enemies. If you are concerned about this or that, you are not able to exploit grace. It is a great moral thing to be able to overcome evil with good. Very often discipline is executed with personal feeling; there is no question of a brother being spiritually saved but only of getting rid of him; that is a very terrible thing.

This chapter really is to gather up the whole scope of David's reign.

Ques. Was David's desire to obtain spoil for God?

J.T. That was the underlying thought with him all the time. He comes to light as one who moves on his own initiative as seeking to serve the Lord. If we are subject and obedient, we may be taken up and great things may be done by us. David's sons were chief rulers. That gives the idea of subjection and affection, the family side; they were persons in relation to him.

Ques. Is that necessary before the gospel can go out effectively as suggested in the next verse?

J.T. You have order. David can show grace. The result is that Mephibosheth is brought into sonship, and set up in an ordered state of things.

THE SEAL OF THE LIVING GOD

Revelation 7:1 - 17; Revelation 11:3 - 12

J.T. The principle of life is interwoven with all these scenes. The living creatures indicate creation made to live. In chapter 5, the living creatures seen together come before the elders, showing that life leads, being energetic, in relation to the Lamb and in relation to the prayers of the saints. The chapter further says, "And every creature which is in the heaven and upon the earth and under the earth, and those that are upon the sea, and all things in them, heard I saying, To him that sits upon the throne, and to the Lamb, blessing, and honour, and glory, and might, to the ages and ages. And the four living creatures said, Amen" (verse 13), showing that there is sympathy seen in the result of redemption.

We read in chapter 6 of the opening of the seals, and here we see again the activity of the living creatures.

Then, in this chapter, we have the seal of the living God upon His bondmen. The thought of life enters into the idea of bondmen. We are not free agents. I am speaking now of the chapter in its moral application; that is, to ourselves. The bondman is entirely at the will of Another. There are one hundred and forty-four thousand bondmen sealed; so that you have a large number governed by the principle of life, serving in relation to one another as bondmen, entirely under the hand of the Lord. He manipulates according to His wisdom, which shuts out the idea of free independent action in service. According to this, no one can take that ground.

Ques. In the twelve tribes, does the principle of life come into view?

J.T. Yes, they are sealed with the seal of the living God. The twelve sons of Jacob came in in the most

incongruous circumstances; there were four mothers, two of whom were slaves in the household. So the setting of the twelve is to remind us that God can work out what it represents, in spite of conditions. He works sometimes because conditions are favourable, but then He shows what He can do when the conditions are adverse. The number one hundred and forty-four thousand, is the idea of twelve greatly expanded, corresponding somewhat to the heavenly city, which is the thought in the most expanded way. The city is a cube; the principle of twelve is there, as you might say, substantially. Here it is seen in a number with the seal of the living God on their foreheads.

A.N.W. Say a word about the seal of the living God.

J.T. Well, that is what I had in mind as to this chapter: it is a seal conveying the idea of life. There are other stamps of ownership; for instance, the rising in modern times of trade unionism and secret societies, all of which are marked rather by the stamp of moral death; whereas, here, it is the seal of the living God, the principle of life entering into the ownership. There is nothing corrupt or which would cause decay in it. It is the idea of life in the midst of death, and that in the most conspicuous place, the forehead, involving intelligence.

Ques. Would the Spirit of God answer to that today?

J.T. That is how we are sealed. "Now he that establishes us with you in Christ, and has anointed us, is God, who also has sealed us, and given the earnest of the Spirit in our hearts" (2 Corinthians 1:21, 22). Here, it is bondmen of God, showing that we are held for service at His will and not our own. The setting in the number twelve means that I am to serve with others, and that the service is to be mutual. Serving with others is a great matter. I can never serve individually according to God, unless I start with others. The principle is to get one's setting in relation to the

brethren. Saul says, "What shall I do, Lord?" (Acts 22:10). Being an energetic man, he had the thought of doing something. An energetic man is apt to do things without considering whether they should be done, but the Lord, replying, said to him, "Rise up, and go to Damascus, and there it shall be told thee of all things which it is appointed thee to do". The greatest servants have to learn from others; so did Saul. He found his setting among the brethren at Damascus.

S.W.P. Like Timothy who came with the brethren.

J.T. Philippians shows how the spirit of the bondman worked out. The apostle addressed himself to them as a bondman.

R.A.L. Would "Let this mind be in you" (Philippians 2:5) refer to how their intelligence was to be affected?

J.T. Yes, that we are to be brought into accord with the descending mind of Christ. "Who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God; but emptied himself, taking a bondman's form" (Philippians 2:6, 7). It is a bondman's form. That is the thing to get hold of. He "humbled himself", we are told in verse 8. This chapter in Revelation is to bring out that we are to serve with others, not simply a local company, but a large number, including all the tribes of Israel.

A.N.W. The Thessalonians are said to serve "a living and true God" (1 Thessalonians 1:9).

Ques. Is there anything in the thought that Dan is left out and Manasseh introduced in this number?

J.T. It shows that God has a right to change, in that way; but He retains the twelve. He may pass you by and He may pass me by, but He never loses the principle upon which He is working. He leaves out Simeon in Deuteronomy 33, but He has the twelve, nevertheless. Here, no doubt, it has antichrist in view, for Dan brought in that principle early. Later, it is said, he leaped from Bashan. A man with a spring

like that can well afford to be out of sight in the ordering of God, who always acts according to His own will and in perfect wisdom.

J.W.D. In the idea of bondmen, do you include all the saints?

J.T. It is saints taken up in that light. As the Levites were taken up in service from a month old, so I have to grow up amongst the brethren and learn how to serve, not only amongst my local brethren, but in relation to all saints. Twelve is the administrative number -- a number that is wonderfully divisible; in fact, the most divisible of the lower numbers. It means that the Lord can manipulate us according to His pleasure. Saul was told to go into the city and it would be told him what he must do; not a word was said about who would tell him. We never hear of Ananias save as sent to Paul. It is to show that I have to submit to persons who may seem to be much less than I am and learn from them, which is an exercising matter.

J.T.Jr. Ananias should not be ignored.

J.T. The Lord had designed that Saul should get the instruction from him. The point is, Saul was told to go into the city -- not specifically to Ananias.

Ques. Would you see the principle of bondmen carried out in the assembly at Antioch? They were serving in relation to one another. You have certain of them mentioned in Acts 13.

J.T. Yes, five of them; one of the greatest lessons for us to learn is how to serve in relation to others.

J.T.Jr. Saul is last on the list there.

Ques. How does this compare with those mentioned in Acts 8 that were scattered abroad, of whom Philip was an example?

J.T. Philip had place among the seven in chapter 6; in that respect, he was not a novice; coming under the authority of the apostles, he had already been in harness; but then there were those who, having been

scattered, went down to Antioch. They did not scatter themselves; they did not take the thing into their own hands, and go hither and thither. They were sufferers for the truth; they spoke of the Lord whose hand was with them. That settled the matter. A great number believed and turned to the Lord.

R.A.L. "I am in the midst of you as the one that serves" (Luke 22:27).

J.T. That is the point. When an apostle, who was to take the place of Judas, was to be appointed, he was to be one who could serve in relation to the other eleven; therefore the word was that he must be one who had "assembled with us all the time in which the Lord Jesus came in and went out among us, beginning from the baptism of John until the day in which he was taken up from us" (Acts 1:21, 22); that is to say, he was to be one who had seen how Jesus had moved in and out in relation to others -- in relation to those in whose midst He had served. No one can serve unless he realises how to serve in relation to others -- unless he realises the principle centering in the number twelve.

A.N.W. In expanding the service, it is evidently essential all the time to maintain the right relation locally.

S.J.H. In connection with the golden bowls, you have referred to the prayer meeting. How do we get an outlook beyond what is local so that a man is expanded in his outlook?

J.T. Watch the prayers of the saints anywhere. As you are with God, you become greatly enlarged; a wide outlook comes gradually. You can understand how in Israel the outlook became enlarged; at the outset, each would be tribal, but he would be enlarged. Paul says, "to which our whole twelve tribes serving incessantly day and night" (Acts 26:7). That is the idea, "our whole twelve tribes", and they are serving well; God is doing great things with such.

Ques. Why did Paul not go up to Jerusalem? He says that he went to Arabia: "Nor went I up to Jerusalem to those who were apostles before me; but I went to Arabia, and again returned to Damascus" (Galatians 1:17).

J.T. He brings that out to show that he was not an apostle by human appointment. In Arabia, he would learn what the flesh is. When converted, he said, "What shall I do, Lord?" If the Lord had wished him to serve apart from the brethren, He would have told him what he was to do, but He sent him into the city; there he came into fellowship, so to speak, and there he began to serve. As a matter of fact, he was not sent out to minister until he had been a year in Antioch; in the meantime he had been in Jerusalem.

J.W.D. Do we not find out what particular service we, individually, are qualified for?

J.T. I think we do. The Lord would help us to find out what we can do best; gradually it comes to us, but it takes a great while before one is fit for a commission. The apostle Paul, after all his previous experience, did not get it until he was a year at Antioch.

A.H.P. In the Old Testament would the Levites serve to set out this principle? As set around the tabernacle and in their relation one to another, there would be a universality of their service.

J.T. Just so.

Ques. The angel mentioned here, who had the seal of the living God, was ascending from the sun-rising. What would you say about that?

J.T. There is a suggestion of hope in it. The Lord would come in from that point; service has the outlook of the coming of the Lord. We are to "abound in hope by the power of the Holy Spirit" (Romans 15:13). What I am doing, I am doing in the light of the coming of the Lord. The Jewish remnant will be looking out for Him -- not seeking to reinstate themselves as a nation with a place in this world, as the

Jews are trying to do now. "Lift up your heads, because your redemption draws nigh" (Luke 21:28). There was hope there. The Thessalonians were waiting for God's Son from heaven.

A.N.W. Anna was serving in that light, day and night; she was of the tribe of Asher.

J.T. She spoke of Him to all that looked for redemption. There was hope, and she ministered to it.

Rem. In Mark 13:34 we have the parable of the man giving authority to his bondmen, and to each man his work.

J.T. That is the idea covering the present time; all is in view of His return.

S.J.H. Does this sealing in Revelation 7 include all believers today?

J.T. Oh, I think it is for all. There were twenty-three thousand Levites taken up for service from a month old: only eight thousand were in service, but they were all held.

S.J.H. Sisters and brothers, too?

J.T. Yes, all are held for service today. Each, so to speak, is to have the seal of the living God in his forehead. The word "living" suggests that the idea of life is in each of those sealed.

Angels are seen in this great transaction; the winds are held up; everything is favourable to those sealed. And another thing, from God's point of view, the number suggests that there is not to be one more, or one less than what is in His counsel; whereas in the second part of the chapter a "great crowd" is mentioned, not a number. The second part of the chapter is to bring out that there are those who, in a spiritual sense, help themselves. In the first part of the chapter, we see that God takes up certain ones and seals them with His seal; but the second part of the chapter shows that there are those who take advantage of what is available from God and use it; that is the other side.

Ques. One underlies the other?

J.T. Yes, the number must underlie that. However many people may be converted, they must all conform to the principle of election.

J.W.D. That is why Judah comes first?

J.T. Yes, it is the sovereign side.

Ques. Will you say a word about the command to the angels in bringing judgment? They were ordered not to hurt the earth and the sea.

J.T. That is to show that, providentially, certain things are held up so that something may happen in the way of service.

G.W.H-n. How would you conduct yourself where local disunion is found?

J.T. Philippians indicates the way of adjustment. Although the Philippian assembly was sympathetic with Paul in the gospel from the very beginning, yet there were at least two sisters there who were not united; so that the apostle entreats, "That ye may think the same thing, having the same love, joined in soul, thinking one thing" (Philippians 2:2), and "Let this mind be in you which was also in Christ Jesus" (verse 5) -- the descending mind. If one goes down, he makes way for unity. I think recovery is always on the principle of leadership; the leader is one who goes down, who follows Christ. The nearer we get to the bottom, the less cause there is for contention.

Ques. It is not that you sacrifice what is right in going down?

J.T. You cannot do that. You must make righteousness your leader, but you can afford to go down; and if it be any personal matter, you can afford to waive that.

Rem. In Corinthians, they were on the principle of gong up.

J.T. Yes, it was a question of being big men, of comparing themselves with themselves. "But these, measuring themselves by themselves, and comparing

themselves with themselves, are not intelligent" (2 Corinthians 10:12). What one finds is that many of these differences arise because of personal preferences; persons are made more of than principles. If we get the principles right, the persons will find their relative values and positions.

A.N.W. According to 2 Timothy, a believer who is on individual lines is not following divine principles.

J.T. I am sure that is a very important thing, because if I have man before me instead of principles, I will be influenced by personal feeling. Of course, Christ is the embodiment of the principles, but then we are to "pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart" (2 Timothy 2:22). As you say, it is "with those".

R.A.L. "I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God" (Romans 12:1).

J.T. That is our intelligent service. Then the apostle says: "For I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith" (Romans 12:3); and then he goes on to say, "We, being many, are one body in Christ" (verse 5). That is the way unity is reached.

A.N.W. When I am asked why I cannot do certain things, I give a living answer; I have the seal in the forehead.

J.T. There is something about life wherever you may see it, even in a natural way, that is very attractive. The Lord says, "I am the light of the world; he that follows me shall not walk in darkness, but shall have the light of life" (John 8:12). The evidence of life in service is that a man's affections are active in his care for the saints. I think the seal of the living God in a man's forehead involves that thought.

This "multitude" is very interesting; they are people who do for themselves. God has provided a means of cleansing, and they use it. There are those who claim that they are not being cared for, but these do for themselves. "These are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb". They have done it; they appropriate what God provides.

Ques. Is that energy of life?

J.T. Yes; this is one of the features, that one appropriates what God provides; he does not wait to be served. Then other features come in. All the angels are attending. "And all the angels stood around the throne". The angels are "ministering spirits, sent out for service on account of those who shall inherit salvation" (Hebrews 1:14). The thought is that the angels will be attendant on persons such as that; all heaven is deeply interested in them.

A.H.P. What do you understand by "white robes"?

J.T. I suppose, their circumstances; that in which they appear. Palm branches would represent victory, for these people had come out of great tribulation. They are victorious believers. Amongst the saints, there is much of the "groaning lizard" element, people who groan and think others should act for them, and they groan because others do not act for them; whereas, the angels are great ministers, and they are all present here in relation to people who act for themselves. These people are already victorious, and there is not a word said about their having been helped.

S.J.H. They are overcomers.

J.T. Exactly. It says, "And they cry with a loud voice, saying, Salvation to our God who sits upon the throne, and to the Lamb. And all the angels stood around the throne, and the elders, and the four living creatures, and fell before the throne upon their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and

power, and strength, to our God, to the ages of ages. Amen". And then one of the elders inquires from John as to who these are, and he says, "My lord, thou knowest". Then it says: "And he said to me, These are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple, and he that sits upon the throne shall spread his tabernacle over them. They shall not hunger any more, neither shall they thirst any more, nor shall the sun at all fall on them, nor any burning heat; because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life". What we may see is the great expansion of divine interest shown in these believers in white robes; their character having been stated. The fountains of waters of life are to maintain them in the freshness of power in which they appear.

J.T.Jr. A change had taken place in them; they had washed their robes. Jacob said, "Cleanse yourselves, and change your garments; and we will arise, and go up to Bethel" (Genesis 35:2, 3). His house would then be different from what it was before.

J.T. The change is from the inside.

Ques. Does that make it a very individual matter?

J.T. It does. You like to see the brethren help themselves. I am sure there is a word there for us.

Ques. Would this provision of God be the expiatory work of Christ?

J.T. Yes, and the sinner, by faith, avails himself of it. In Revelation 1:5, Christ does the washing. "To him who loves us, and has washed us from our sins in his blood". Here, the needy one does the washing. "These are they who come out of the great tribulation, and have washed their robes". In both these instances, it has been done. In Revelation 22:14, it is a continuous thing; it is being done. "Blessed are they that wash their

robes, that they may have right to the tree of life, and that they should go in by the gates into the city". It is not for those who have washed but those who wash. You are never otherwise than washed, and that gives you the right to the tree of life and to go in by the gates; it gives you inherent right.

J.W.D. It says, "the blood of Jesus Christ his Son cleanses us from all sin" (1 John 1:7); it is not 'has cleansed'.

J.T. Its efficacy is in view, but am I using it? Chapter 22 is not washing by blood, but by water. The blood came out of Jesus' side, but so did water. I think chapter 22 is water washing; by it, I am kept purified.

Ques. Would self-judgment be the same thing?

J.T. It goes with it, but the washing of the water is by the word. I may judge myself at twelve o'clock, but I have to wait for the evening to be cleansed; self-judgment is not all. There is an after effect that I must not forget, and that has to be removed by the water. The water and the blood are both applied. "This is he that came by water and blood, Jesus the Christ" (1 John 5:6). Blood is judicial cleansing; it satisfies the conscience before God, but my practical state has to be dealt with, and that is what is alluded to in chapter 22 and which gives you the right to the tree of life. It is not simply a question that I was converted five years ago; it is a question of my present state if I want to come into fellowship: not that I have washed, but that I wash. If a brother or a sister is seeking to be in fellowship, we do not patronise them. If they are washing, they have a right to the tree of life. It is present continuous action, and that is what gives one the right to be among the brethren in fellowship, the right to the tree of life, and the right to enter by the gates; nobody can question his right.

Ques. Will you say a little more about being unclean until the evening?

J.T. If you do something during the day that is not of the Lord and which affects your conscience, you judge it; of course, you should judge it immediately. Peter went out and wept bitterly, but he had to wait, so to speak, till the evening for full relief. Take the case of the leper; there was a great deal more than washing needed; there was the anointing with oil, and shaving, and standing outside his tent door for a while before he could enter into the presence of God; so that, "unclean until the even" means that I have to suffer a certain consequence or penalty for the sin and the dishonour that I have done to the Lord. I may know forgiveness, but I am unclean until the evening.

R.A.L. Does it mean actually the evening?

J.T. It is a certain process that has to be gone through.

S.J.H. Does it connect up at all with the evening sacrifice?

J.T. Under certain conditions, it would. The evening lamb in Numbers 28 is equivalent to the morning lamb; it is the same age, and the accompaniments were to be the same; this means that in the evening I am supposed to be equal to what I was in the morning. If something should happen during the day to make me unclean, then I am not equal to it; therefore the point is to maintain the spiritual level throughout the day, and walking in the power of the Spirit enables me to do it.

A.H.P. It would be wonderful to be able to speak about the brethren as one of the elders answered John.

J.T. Yes. The inquiry from the elder is to bring all these facts about saints out. He knows what marks this redeemed multitude, and wishes to bring it out, and so he asks John who they are, and John says, "My lord, thou knowest". They represent a result of Christ's death not hitherto spoken of. They are seen now as before the throne, and the Lamb shepherds them and leads them to fountains of waters of life.

Ques. Being led would entail submission?

J.T. Quite so. He leads them to fountains of water; they are maintained in freshness; the Lord would ever maintain us in freshness. You will observe here, that they are before the throne. "Therefore are they before the throne of God, and serve him day and night in his temple, and he that sits upon the throne shall spread his tabernacle over them". Much stress is laid on what they are and where they are, and the consequences of that: how God looks after them. He spreads His tabernacle over them. How beautiful it is! You feel, as in the assembly, that God is spreading something over you. And the Lamb leads them. As we sit down at the Lord's supper, the sense of the Lord's authority and the spreading of the tabernacle over us make us restful. If there are several present and only one loaf and one cup, considerable time is consumed, but it is delightful to be sitting, as it were, under the tabernacle of God, so that the time is not long. And then it says, the Lamb shepherds them. "They shall not hunger any more, neither shall they thirst any more, nor shall the sun at all fall on them, nor any burning heat; because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life".

Ques. All this is while they are before the throne?

J.T. Yes, it never loses sight of that. The throne is the great central thought in chapter 4, and it gives character to the succeeding chapters.

Rem. The rights of God, I suppose.

J.T. Exactly. I think we might just touch on chapter 11, to show how this thought is carried through; that where you have bondmanship, and life marking bondmanship in the one hundred and forty-four thousand, you have testimony; the two witnesses imply adequacy of testimony. But they are wonderful witnesses furnished with power to enforce the rights of God, and they suffer death, martyrdom; and having

died and been slain for the testimony which they bore, the spirit of life from God came into them, meaning that we are honoured where we suffer. It is as sure as anything that if I suffer in the testimony, I will be honoured there by God; so we do not need to look for honour from one another; we shall be honoured where we suffer.

S.J.H. The two are a subdivision of the twelve?

J.T. Exactly; divide by six and you will find that result. The scripture, in its prophetic setting, alludes to the testimony that will be rendered by the remnant, and which will involve persecution. It goes on for twelve hundred and sixty days; nevertheless, they are not slain until the testimony is over. God does not allow the persecution until the testimony is over. What that persecution might be now, is a question for each one to discern. The authorities are not persecuting us now, but the enemy finds a way to get in amongst us. The keenest kind of suffering may arise from a brother. We may persecute one another without meaning it, and cause real suffering.

Ques. Why are trees spoken of? It says that the angels were restrained from hurting the earth, and the sea, and the trees.

J.T. The symbol means that God is discriminative in what He does. Trees would allude to prominent personages that God may be using providentially. The earth is an ordered condition of things. It is a question of order here, and there is no upheaval; the sea is kept under, too. Accordingly, in this restriction, the Lord is making way for His servants, which is very comforting. In chapter 6:6 it says, "Do not injure the oil and the wine". That is under the restriction of God, and we ought to recognise that God discriminates and restrains; He allows just so much.

J.H. What character is this testimony today? Here it seems to be in the nature of plaguing the people.

J.T. It has the character of Elijah's ministry, corresponding to what is said later, "Behold, I send unto you Elijah the prophet, before the coming of the great and terrible day of Jehovah" (Malachi 4:5). These witnesses have great powers, you will observe. "And I will give power to my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lamps which stand before the Lord of the earth; and if any one wills to injure them, fire goes out of their mouth, and devours their enemies. And if any one wills to injure them, thus must he be killed. These have power to shut the heaven that no rain may fall during the days of their prophecy; and they have power over the waters to turn them into blood, and to smite the earth as often as they will with every plague. And when they shall have completed their testimony, the beast who comes up out of the abyss shall make war with them, and shall conquer them, and shall kill them". They have means of carrying on their testimony, power in themselves, as often as they will. It is remarkable. It reminds you of the Lord conferring power upon the disciples. "Whose soever sins ye remit, they are remitted to them; whose soever sins ye retain, they are retained" (John 20:23). It was full power as to the matter mentioned.

Ques. Why are they clothed in sackcloth?

J.T. It shows that they felt the general conditions; they were not only telling people what to do; they felt the things themselves.

Rem. That is what always marked the true prophets.

J.T. Quite so. You see that right through the Old Testament. The prophet Jeremiah, particularly, feels the thing which he rebukes in others. The bodies of these witnesses lie upon the street of the city for three and a half days, and then we have a most remarkable occurrence. Their enemies rejoice, but the spirit of life from God enters into them. "And after the three days

and a half the spirit of life from God came into them, and they stood upon their feet; and great fear fell upon those beholding them. And I heard a great voice out of the heaven saying to them, Come up here". What a victory that is -- what honour! "Come up here". They stand up; they are living in the spirit of life from God. Can their enemies kill them again? -- Not any more than they can kill Christ again. They are standing on their feet risen, and now heaven calls them up. Heaven thus wonderfully honours them. I think we ought to be encouraged in bearing testimony, that God will honour us where we suffer.

S.J.H. Is this similar to the saints being called away, but their enemies do not see them?

J.T. Quite so. The Lord's enemies did not see Him after He arose. I think it is an exceptional way of showing how God honours those who suffer in the testimony. In whatever small measure we suffer in the testimony, He will not fail to honour us.

THE MILITARY AND LEVITICAL POSITIONS OF THE SAINTS

Zechariah 6:12, 13; Luke 4:16 - 27, 42 - 44

The public position of the saints here may be described tinder two heads, the one military and the other levitical. Both positions are typified in the book of Numbers. I have read these scriptures in order to enlarge on these two thoughts, especially to show that the military position, viewed as it is in Numbers, initiates the order of local responsibility, whereas the levitical position is not local but general or universal. From the passages I have read I hope by the Lord's help to show that the key-note is the Lord Himself, as indeed every truth in some way or another is exemplified in Him, for He is the pattern for us in every relationship.

Now in the book of Numbers when the males in view of military service were to be all numbered from twenty years old and above, they were enrolled according to the standard of their father's house, and as enrolled each was to pitch by his own standard according to the ensign of his father's house; whereas the Levites are numbered from a month old and upward, and they are not called upon to take up a position in a military sense. Their function was to look after the tabernacle of witness in the wilderness. Their directors were priests; they were to come under the supervision or direction of Aaron and Aaron's sons, who would allot to each his duties. These levitical services rightly understood and acted upon shut out idleness and lukewarmness, for every moment of their working time is filled up and filled up profitably. There is no time to lose, dear brethren. The time is short, and God would have us employed according to these services which I have alluded to.

Now, what we find of the Lord is, as we see in this passage in Zechariah, that "he shall grow up from his own place;" the reference is to the Lord Jesus Christ as the Branch. He grew up in His place, that is, He never sought to alter His circumstances, and He fulfilled every obligation according to God. At the age of twelve He intimated, as having been in the temple with the doctors, that He was about His Father's business but it is said also, that He returned to Nazareth with His parents and was subject unto them. You will notice that the word Nazareth is used. He went down with them and came to Nazareth and was subject unto them. Nazareth did not afford that which youth would naturally seek after. It was not a city of any repute. It was, I judge, such a place as would be a test to youthfulness, and so, dear brethren, it should be an exercise with us that as under the government of God we ought not to alter our circumstances. It may be that they do not afford the gratifications that we might seek after; other places might seem more attractive, more interesting, it may be indeed that we are sure there would be special advantages in other localities. But look! It says, "He went down with them and came to Nazareth, and was in subjection to them" (Luke 2:51), that is, to his parents. We see thus the perfect humanity of the Lord Jesus Christ. It was remarked by one later of Nazareth, "Can anything good come out of Nazareth?" (John 1:46). The answer was "Come and see", but the remark clearly indicated that Nazareth was not a city of good repute. Well, the Lord grew up there, He grew up in His place. That is the point that I think we should lay hold of. Where He sets us in His perfect wisdom and ways, our wisdom is to abide there, to be content there, and in contentment coupled with godliness to grow up spiritually. "Piety with contentment", we read, "is great gain" (1 Timothy 6:6). It is said to be profitable for all things, but coupled with contentment is great gain. Now I would dwell on that point, because

I think it is a point of the very greatest importance for us -- that one should be content where one is, provided that position is divinely ordered, and if we in any way walk with God, we should have no doubt of His mind on that point. The Lord will not leave us in the dark. For my own part I would fain not be in the dark in regard of anything, nor is it necessary that we should be. There may be details that we do not understand, but in a general way there is no need that we be in the least degree puzzled. "The Lord will give thee understanding in all things" (2 Timothy 2:7).

And so the people as having been brought out of Egypt were regulated according to their father's house; that is, each man stood up for God where he had been brought up -- in the circumstances in which he had been brought up. The young men of the tribe of Reuben would all be known to each other in a general way, and each would have to qualify spiritually in the presence of those amongst whom he had been brought up -- a very great test! And so all the other tribes, each man under the eyes of his father, under the eyes of his mother, and under the eyes of all his relatives. All that involves very great exercise. There is no room for show under those circumstances, for you are too well known to put on. And so, dear brethren, the Lord exemplifies this in the most perfect manner, "For he shall grow up before him as a tender sapling, and as a root out of dry ground" (Isaiah 53:2). There were no springs in the desert for Him, no natural springs; there was nothing there that He drew upon, and so we have to learn not to draw upon our natural resources but upon God. Every bit of sap has to come from Him. He grew up as a root out of dry ground. Think of that! He was cast upon God from the outset; all His springs were there, and so He sets forth the thought of God for every one of us.

In the history of Israel Satan appears at the outset of the wilderness position; Pharaoh said in his heart, "the wilderness has hemmed them in;" that is to say he

reckoned that the people of God could not grow up in the wilderness. Satan met the Lord thus in the wilderness. The devil says, Now you must have bread, you must have material nourishment in the wilderness. The Lord says, No, "Man shall not live by bread alone, but by every word of God". Now all that is available for the believer. Every word that proceeded out of the mouth of God is available for the believer and available just where he is. He has not to move for it. Jehovah told Moses that Pharaoh says, "they are entangled in the land, the wilderness has hemmed them in" (Exodus 14:3). He meant that they could not live in the wilderness.

Art thou weaned from Egypt's pleasures?
God in secret thee shall keep,
There unfold His hidden treasures,
There His love's exhaustless deep. (Hymn 76)

Satan knew nothing of these. What did he know about manna? He had never heard of it before. What did Pharaoh know of manna? It was a new thing. Think of the resources that are in heaven! And so the manna falls and more than that, God had other resources, but that was the one great provision God made for His people, so that Pharaoh was utterly deceived when he thought that the people of God could not live in the wilderness. On the contrary, the wilderness was the way to the land of Canaan.

We need not dread taking up a position for God. He will not leave us, and the resources will be available for us. Wherever it be that you are located in the government of God all the resources of God are available to you, even though it be an outpost. There is no place in which He will not provide, and there are no possibilities of cutting or severing your communications. God has His own way of sending; even at the lion's mouth. Paul could say, "I was delivered out of the lion's mouth. The Lord shall deliver me from every wicked work" (2 Timothy 4:17, 18). He had not the least

dread of any consequences. He was in the position in which he had sustenance. That is the point.

Let us not think that it is an easy thing to be in the flesh. As I said, the Lord grew up in Nazareth; there was nothing there for the flesh, not that He needed it, but He is an example for us. As a matter of fact Satan does not understand Christ. The Lord Himself said: "the ruler of the world comes, and in me he has nothing" (John 14:30). There was nothing in that blessed Man Satan could touch. Man shall not live by bread alone. Now He is the manna of our souls; the soul is nourished as we dwell on the perfect dependence of that blessed One, especially as He met Satan. "Man doth not live by bread alone, but by everything that goeth out of the mouth of Jehovah doth man live" (Deuteronomy 8:3).

Now do you read the Bible in that light? Heavenly men, typified of old, were marked by a tent and an altar. An altar recognises God; the tent indicates that the occupants were just strangers. So the word of God is nourishment; Peter speaks of it as the sincere milk of the word by which we grow up to salvation. The word is not only the New Testament, it is the Old as well, every word that goeth out of the mouth of God; indeed there is much more that the Holy Spirit would suggest to us. The word of God is living. We can read much between the lines, if you understand what I mean; the apostle John said, "I suppose that not even the world itself would contain the books written" (John 21:25). There is not one thing that Christ said or did but will in some way stand. The more scriptures we read, as we carefully meditate on the things, the more nourishment we shall obtain for our souls. The apostle said to Timothy "give thyself to reading".

The letter to the Corinthians is addressed to the church of God which is at Corinth. Mark you, it is to the assembly there in that town or city, and then it adds, "with all that in every place call on the name of

our Lord Jesus Christ, both theirs and ours" (1 Corinthians 1:2). There is therefore a bond for us in the lordship of Christ, but it is a bond of affection with each other, that is to say, it is the bond that holds the church together, "all that in every place call on the name of our Lord Jesus Christ, both theirs and ours", and that, "ours" includes every believer. Whatever the conduct of any of the tribes, or any family in the tribes might have been, faith always included the twelve. So in writing to the Corinthians the apostle holds to all that in every place call upon the name of our Lord Jesus Christ. In those days things were very real; calling upon the name of the Lord Jesus meant more then than it does in our day. The apostle has to add in writing to Timothy, "with those that call upon the Lord out of a pure heart" -- with those whose hearts are pure. Paul contemplates a difficult day, and the necessity for the military position; and so he writes to Timothy, "Thou therefore, my child, be strong in the grace which is in Christ Jesus ... Take thy share in suffering as a good soldier of Jesus Christ" (2 Timothy 2:1, 3). The more extended your position, the more it outflows into the enemy's territory, the greater the need; so take thy share in suffering. One may let others take all the suffering. Take thy share. While I dwell on this point I am impressed with the importance of it. How it enters into the Lord's position as growing up from His own place. He grew up there, and in growing up there, it is said that He shall build the temple of the Lord. You may think that if we go afield and do exploits we shall get a crown, but God attaches great importance to the patience of growing up spiritually in one's place. An ox indicates patience and endurance, so there is great value attached to one growing up patiently and steadily in his place, having before him the testimony of God. The crown is for him; we read, "Behold a man whose name is the Branch; and he shall grow up from his own place, and he shall build the temple of Jehovah: even he shall

bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne". These statements all refer to Christ and Christ is an example for us. The "Branch" suggests dependence. Every disciple of Jesus is marked by prayer -- by dependence. In Luke, which is the great gospel of dependence, we are told that when He was praying in a certain place, when he had ceased, one of his disciples said to Him, Lord, teach us to pray. Jesus was dependent on His God in public service, and so His disciples say, Lord, teach us to pray; a very good request to ask the Lord for! Dependence here, not position in this world.

In turning now to Luke 4, I want to show that the Lord in taking up His levitical service is not local. He went to Nazareth where He had been brought up, but He was now engaged in service. They would bring in local ideas. I want to show, dear brethren, on the other hand how we ought to be on our guard against local feeling.

Well, the Lord having come to Nazareth, entered, as it was His custom, into the synagogue on the sabbath day; for He did not change His custom when He came to His own town -- He was not governed by locality -- it was His custom to enter into the synagogues elsewhere. Here in entering into the synagogue He is marked by perfect grace. He takes the Scriptures which were given to Him, and having received them He found the place where it is written, "The Spirit of the Lord is upon me". He knew them; we must not conclude for a moment that He opened at Isaiah 61 accidentally, as we speak. He did not. He opened it with intelligence, He found the place and He read. I never tire reading these verses. He stands out there practically as the Levite, and began to say to them, "To-day this scripture is fulfilled in your ears". Having read the scriptures, He rolled up the book and delivered it to the attendant and sat down -- perfect rest -- every movement full of grace -- and as having sat down the

eyes of all in the synagogue were fixed on Him. He became attractive. The levitical work that He is carrying on, is carried on in perfect grace.

Now they say in their hearts, Is not this the son of Joseph? The language of their hearts is, we know your name; and naturally we all think like that, but the Lord would bring us on to spiritual lines. He never acted on local lines. He always acted from His own point of view, hence it says, "there were many widows in Israel in the days of Elias ... and to none of them was Elias sent but to Sarepta ... to a woman that was a widow", and so too in the days of Elisha the prophet, Naaman the Syrian alone was cleansed although there were many lepers in Israel at that time. We have to learn in levitical work that the point of view is universal; the work of the levite -- his business -- is in relation to the tabernacle. No doubt each has his own work. Paul said, "Lord, what wilt thou have me to do", and the Lord gave him his work in due time: "taking thee out from among the people, and the nations, to whom I send thee" (Acts 26:17). That incident indicates how the Lord takes up levites in His own perfect way, bringing in the sovereignty of God and showing that God is acting universally.

I want to go on now to the end of the chapter (Luke 4) where the crowds thought that He should abide there and not go from them. It says, "When it was day he went out, and went into a desert place, and the crowds sought after him, and came up to him, and would have kept him back that he should not go from them. But he said to them, I must needs announce the glad tidings of the kingdom of God to the other cities also, for for this I have been sent forth". Levitical work is not local; it is universal: "To the other cities also, for for this I have been sent forth". He was sent to preach the kingdom of God. The epistle to the Romans has a universal application. The Lord declined to accept a local position in His levitical service. He had exemplified local responsibility for thirty years, and now

He is anointed by the Spirit to preach. His work is to preach, and to preach where He was sent. And so, dear brethren, we thus are kept as having Christ for our model, whether it be in our position locally, or whether it be in service levitically.

I might remark here before closing that wilderness warfare in the main is defensive warfare, Canaan warfare is aggressive. Locally we do not attack; we are set to defend. There are exceptions I admit, but generally speaking, the position of the saints in the wilderness is defensive. The point is to occupy the position, and I apprehend that it is all implied in calling upon the name of the Lord. Hence when the time comes that evil shows its head in our circumstances, we depart from it. We simply withdraw from it. There is no such idea in Canaan as that. Ephesians treats of heavenly warfare. The whole church is in view there, so when Joshua was outside Jericho, it says: -- "that he lifted up his eyes and looked, and, behold, there stood a man before him with his sword drawn in his hand. And Joshua went to him, and said to him, Art thou for us, or for our enemies? And he said, No; for as captain of the army of Jehovah am I now come" (Joshua 5:13, 14). Christ is known spiritually in relation to the whole host of Jehovah -- the whole assembly. "Our struggle is not against blood and flesh, but against principalities, ... against spiritual power of wickedness in heavenlies" (Ephesians 6:12). The heavenlies are Satan's stronghold. When the disciples came back after being sent out two by two, and say, the devils are subject to us, the Lord says to them, "In this rejoice not, that the spirits are subjected to you; but rejoice that your names are written in the heavens" (Luke 10:20). Let us be on our guard, dear brethren, about giving way. If we give way one bit we shall give way another bit.

Ephesians is, I may say, general. It is for attack, whereas Numbers and Corinthians deal with what is local -- the divine economy locally. Romans makes you

a military man; you are exhorted to put on the armour of light, but that epistle helps us also in regard to levitical work. Paul exhorts and says to every man, not to think of himself more highly than he ought to think; but to think soberly. Romans gives us our place levitically, but it subdues us so that we must think soberly according as God has dealt to every man the measure of faith. Corinthians teaches us how to serve. In 1 Corinthians 14:40 the apostle says, "Let all things be done comelily and with order", and in verse 26, "Let all things be done to edification;" for five words spoken with the understanding edify more than ten thousand words in an unknown tongue.

ENLARGEMENT

2 Corinthians 6:11 - 18; Genesis 9:26, 27; Numbers 3:9, 10

These scriptures, as you will observe, speak of enlargement. The passage in 2 Corinthians has a particular voice to those who gather in the name of the Lord Jesus, and call upon Him. The Corinthian saints, in the two epistles written to them, are contemplated as peculiarly representative of the assembly of God; they are addressed as the "assembly of God which is in Corinth". Finally the assembly will be in heaven and will remain there, it never comes back to earth; it comes down in relation to earth, but in principle remains in heaven. In the meantime it is here in testimony, not only the individuals, beyond number, who compose it. We cannot number them; it is an immense idea; the symbolic allusion to the saints indicates immensity, though according to the measure of man. We read of those who "have washed their robes, and have made them white in the blood of the Lamb", and it says that no one could number them, that is, the number of those whom God has saved and will save is immense. Young people do well to remember that. That, in result, God will have an immense number, but in the meantime, the assembly is here representing it. All the members of the assembly have not been on earth at one time, and will not be till the Lord comes when the dead are raised and the living changed, then all will be together on earth if only for a moment prior to being transferred to heaven. But now all the saints on earth represent that thought and those at Corinth are addressed in the epistle from which we have read as the assembly of God which is in Corinth. Note it is the assembly of God, it is of God in a moral sense and representative of God; the apostle adds in the first epistle, "with all that in every place call on the name

of our Lord Jesus Christ, both theirs and ours". It is a universal thought, and contemplates all saints on earth at any given time.

The apostle Paul went to Corinth according to the historical account after visiting Philippi, Thessalonica, Berea and Athens, and at Corinth the Lord says, "No one shall set upon thee to injure thee; because I have much people in this city" (Acts 18:10). So he remained there eighteen months, one of the longest periods that he stayed in any place. He spent three years at Ephesus, and a year and a half, as was said, at Corinth, and a large number were converted there and received the Holy Spirit, and were formed into "the assembly of God ... in Corinth". Then the apostle left them, in order that he might labour elsewhere, and they became very naughty after he left, for christians, true christians even, are capable of becoming unruly and worldly, and followers of men, sectarian, as took place in Corinth. There was no open division, but internal cleavage, parties following certain persons. Paul transfers the thought to himself and others, to convey what he had to say on this matter. One was "of Paul", another "of Cephas", others were "of Christ", as if to make their party more acceptable. So today there are those who call themselves the 'Church of Christ', as if that precluded the sectarian idea, but it does not. The Corinthians were jealous of the apostle and spoke contemptuously and disparagingly of him, and yet whatever they were as nominal christians they owed to him.

In view of all these things that existed, the first letter was sent, and it convicted them. Then in the second letter we see how affected Paul was on hearing the good news that they were on the way to deliverance from what had marked them, and had brought them into bondage. In chapter 6 he speaks of himself, recognising it was a humbling thing to do, but necessary in order to defend himself as God's minister. So in chapter 11 he recounts his sufferings; he says in effect,

I am ashamed to do it, but am compelled to because of your conduct. He would prefer to leave those praiseworthy things till the day to come, but has to bring them forward on account of those refractory disciples. He mentions some thirty-seven things as to himself before we come to these words, "I have become a fool" (2 Corinthians 12:11). Was he egotistical then? Never was man less so! "I am crucified with Christ" he says in another place, not only my sins and state dealt with, but I have been dealt with. He could speak of himself as worthy of crucifixion. "No longer live, I, but Christ lives in me" (Galatians 2:20). He said this to bring out what christianity really is as seen in one man, and if in one, in any number. "Our mouth is opened to you, ... our heart is expanded", he says. "Ye are not straitened in us, but ye are straitened in your affections". Although his first letter had effected much, yet the Corinthians were straitened in affection. They were still addressed as the assembly of God, they had full status as we all may have, and yet our affections may be narrowed up, and that was the position here. The apostle would say, Our mouth is open, but I am not so sure about you: if I am not speaking freely to you it is because of a state in you. He could say a great deal about them in the next chapter, he was more than overjoyed in what he heard from Titus as to them, but here they were narrowed up in their affections because there was wickedness among them. So he says, "let your heart also expand itself". He speaks as unto his children, and this in a peculiarly affectionate way; he has not a thing in his heart but their good. They might have had ten thousand instructors, as he told them earlier, but only one father, and he had a moral right as such to appeal to them. He had set the pace, so to speak, as regards enlargement, and he says, be ye also enlarged. He speaks about what would cause restricted affection spiritually in the following verses, "Be not diversely yoked with unbelievers", and so on. In those

days an unbeliever was simply one who did not believe in Christ at all, there are many today who are idolaters. The world has become christianised, five hundred million of its inhabitants are christianised, but that does not mean they are all converted. Not at all, nor indeed did it ever mean that, for Simon Magus was in the bond of iniquity, though professing to be a believer in Christ, and millions and millions of people nominally christians belong to that category. So it says, Be not diversely yoked with such. You may have a christian allied to an unbeliever in marriage, or business, or companionship. In each case the unbeliever has the best, but the believer has the worst and suffers accordingly. The apostle brings forward five sets of things which are against each other. "What participation is there between righteousness and lawlessness? or what fellowship of light with darkness?" None. "And what consent of Christ with Beliar, or what part for a believer along with an unbeliever?" None. And there is nothing in common between the temple of God and idols. These things are all opposed to one another, and then the apostle says, "for ye are the living God's temple". They are still owned as the temple, what an incentive for them to keep away from what would nullify this! God says, "I will dwell among them, and walk among them". Think of the beauty of that! You remember the first walking of God. It was not among christians, nor with Adam and Eve, for they were not available; it was in a garden. Adam and Eve were hidden away in their sinfulness. Now we have these christians viewed as God's temple, involving holiness, and then comes the great appeal, "Wherefore come out from the midst of them, and be separated, saith the Lord ... and I will receive you".

Now I wish to turn to the thought of enlargement in the Old Testament. I want to speak about Shem, Ham and Japheth, and then about Balaam's first great prophecy. The word Shem means name, a person of renown, that is what he is to be in the purpose of God.

Ham signifies black, and Japheth enlargement. They represent three heads of races, each being a son of Noah, and all blessed. Some think that what we call the African race is existent on account of this curse on Canaan. But Scripture does not say, Cursed be Ham, Ham was blessed (Genesis 9:1), and God never reverses blessing. So the Spirit of God carefully avoids pronouncing a curse on Ham, it is on Canaan, the inhabitants of the land of Canaan who were to be destroyed. The great continent of Africa is peopled by the descendants of Ham, as are other parts also. I wanted to speak of Ham and particularly of Japheth.

Noah comes forth from the ark and approaches God in the spirit of sacrifice. He took of every clean beast and of every clean fowl, and offered burnt offerings on the altar. He was utterly unselfish, taking of every one, and Jehovah, we are told, smelled a sweet odour, or a odour of rest, and said, "Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease". The seasons we so value -- for the fruit of the earth depends on them -- are all the outcome of that sacrificial service of Noah. We ought to thank God for that, every time we eat our food. And this will continue, it is irrevocable, being founded on Noah's sacrifice; it is a question of what Christ is sacrificially. This great servant was a man of faith, and faith always anticipated Christ, hence all these material blessings which we enjoy every day come through Christ. Men go into restaurants, millions of them go in constantly and hardly one bows his head to God. The prodigal said, I have sinned against heaven -- he gave up giving thanks to heaven, if ever he did it. We know the later history of Noah. He planted a vineyard and drank of the wire. It would appear that he did not know the power of the grape. The Spirit of God is infinitely fair, and presents everything to us as it stands. It shows what a saint of God may do. Some who turn aside are not fully restored,

but Noah becomes a worshipper and says, "Blessed be Jehovah, the God of Shem, and let Canaan be his bondman. Let God enlarge Japheth, and let him dwell in the tents of Shem". Now this is not exactly a prayer. As far as Japheth is concerned, Noah rather rests on his name meaning enlargement. Let God enlarge Japheth -- no doubt implying He would do it, for it is prophetic, but Noah does not ask God to be Japheth's God. He may be enlarged under the government of God, and yet fail of entering into relationship with God. Shem is already in relationship with God, "Blessed be Jehovah, the God of Shem". Is there any one here who has not a God? I would not be without a God for a second! In Him we live and move and have our being; as creatures we are entirely dependent on God for the food we eat. But it says of those who enjoy these things and yet are reprobate, that God gave them up -- He would not be called their God, whereas He is not ashamed to be called the God of such as look for a heavenly country. Is there anyone who cannot speak of God in that sense? A God you know, and who knows you, to whom you speak day and night. One you have learned to know in Christ!

Now Noah does not say anything about Japheth's God, he simply speaks of his enlargement, but if his blessing is to be realised, what would be the end but that he should have a God? He represents the people of Europe, Northern Asia and America, in fact all the outgoings of Europe except the Jews, Chinese, and so on. All the inhabitants are descendants of Japheth. So we see how the enlargement has taken place. But are they in relation to God? -- that is the enquiry. And it comes home to all of us -- what about our God? Shem includes a numerous part of the race, the inhabitants of Asia, China, and others. Is God more to them than to Japheth? Not now, but you will notice that in the case of Shem, his genealogy is given twice. First you get it alongside of Japheth and Ham in chapter 10, and then

again in chapter 11 after the scattering. And why is this? To bring out the name, the secret of his God. Abraham is in mind, Isaac is in mind, and Israel and Christ, and christians too are in mind, for all christians are sons of Abraham. Every one of us is transferred from our racial head to Abraham our spiritual head, and that is to subsist. So Noah's blessing of Shem was an excellent foundation, for it refers to God entering into blessing with Abraham, Isaac and Jacob. That comes directly to every christian, first, because they come out. God called Abraham out, and he came, not knowing where he was going, but he believed God. God became his God, as He became the God of Isaac and Jacob. He speaks of Himself thus. So every true christian comes under that, as Paul says, "my God". May God grant that no one here may be without a God -- a personal God whom you know. He does not know every one in that sense, greeting him and calling him by name as He did Abraham, "I know him", He said. I beg of you to get into relation with God if you do not know Him. The gospel brings you into that relationship. Japheth was to be enlarged, and as without a God, he would typify persons doing well in their business, or enlarged personally by education, outstanding sort of persons. What is it all for? Can any of these things be made subservient to the testimony? Persons who take up these things in order to make themselves great in the world are cursed. Children of believers lay themselves out in this way, and these things become a curse, and those governed by them turn their back on God's people. Japheth is being enlarged in this way, and yet he has not a God. There are rich men in this world; there are thousands of millionaires in the world; they got their wealth through God but they use it to make themselves a name and they leave God out; their money is their god. Shem was blessed but he was not enlarged; the mention of his name evokes a note of worship from Noah. "Blessed be Jehovah, the God

of Shem". How delightful that one should speak of me in this way! Esau came in after Jacob was blessed and uttered a bitter cry, for the blessing of Jacob was irrevocable -- "also blessed shall he be" (Genesis 27:33). That blessing stands and it belongs to every believer in Christ. Enlargement is not given to divert you from God, but to provide you with the means for sacrifice. I can sacrifice to God, to make much of Him, not of myself.

I read Numbers to show how it works out in Israel. Balak hired Balaam to curse Israel, and Balaam accepted the offer to come from the far East to do this nefarious thing; he was really an agent of the devil. But God met him and forbade him, and instead of cursing, Balaam was caused to bless. "Lo, it is a people that shall dwell alone and shall not be reckoned among the nations" -- that is the same principle as the apostle developed in 2 Corinthians 6; we christians are to dwell alone. I say this to every young person; his heritage is christianity, but with this divine requirement that we dwell alone. You say, We are very few. Yes, but that is not always because we dwell alone. We are narrowed up, we are not energetic enough in the gospel, we are not attractive enough to other christians. It is a certainty that if true to the principles we profess, our allegiance to Christ will result in hatred by the world even as the apostle John said, "Do not wonder, brethren, if the world hate you" (1 John 3:13). But persons in whom God is working will be attracted, and if there is no such attraction, it is time to enquire whether we are narrowed in our affections, and the secret of that is earthly-mindedness. Balaam says, "For from the top of the rocks I see him, and from the hills I behold him: Lo, it is a people shall dwell alone and shall not be reckoned among the nations". Now this was not a command, Balaam was not commanding the people, they were not within reach of his voice, but he saw

Israel in the distance, he saw them in their order and beauty, and he is saying prophetically that they shall dwell alone. It is a question of the mind of God. Let it come home to us. The apostle says, we are chastened of the Lord, that we should not be condemned with the world. If affiliated with the world, we shall be judged with the world, that is, christians are judged with worldlings. Israel is not to be numbered among the nations. We are very few, you say, but the prophet goes on, "Who can count the dust of Jacob, and the number of the fourth part of Israel?" and that question is without an answer. No one can count them. God will bring them out like men from the dead, according to Ezekiel, and they will stand on their feet, an exceeding great army. I would prefer to believe Balaam's prophecy rather than to go by what I see. God brought Abraham out and directed him to look to the stars. No astronomer ever got such a view of the heavens as did Abraham. Astronomers are only guessers at best, though I am not despising them as they know far more than I do. God calls every star by name. Are they there for nothing? No, they are to do His will, not a star that is not doing His will. So God asks Abraham to number the stars if he is able, and adds "so shall thy seed be". You cannot understand that, but you can believe it, for it is God who cannot lie who speaks. If the number God has in His mind are to be blessed, you do not want to be outside of it; it is large enough for the mind that craves most for society. The prophet has to say, and I trust no one here will have to say it, "I shall see him, but not now; I shall behold him, but not nigh" (Numbers 24:17). He had to confess he was a lost man, and he is. He was slain as a wicked man, he will never have a part with the blest, yet he desired it when he said, "Let me die the death of the righteous". He never realised this -- a most solemn matter!

But I speak of christians dwelling alone among their own people and not numbered among the nations, not affiliated with the world. When you die you will be put to sleep by Jesus. You want to live apart and have to do with the myriads of the redeemed. There will be enlargement enough -- riches, honour and distinction in that world, and companionship in glory.

Nor what is next Thy heart
Can we forget;
Thy saints, O Lord, with Thee
In glory met. (Hymn 160)

We shall see them and be with them and of them, an uncountable number as far as we are concerned, and all blest.

THE ACQUISITION AND MAINTENANCE OF SPIRITUAL STRENGTH

Mark 1:6; 1 Peter 1:13; Ephesians 6:14; John 13:4, 5

What I had in mind is spiritual strength and how it is to be acquired and maintained.

You will remember that David is said to have had certain mighty men. In Chronicles a list of them is given at the beginning of his reign; they were said to be men that he had, and they came with a perfect heart to make him king. They were valiant, and at the beginning of his reign moved, not as a body of mighty men, but "with all Israel". Their might no doubt would be an occasion of communion between them, not to make them partisan or specialists but as seeking to make David king and to maintain him with all Israel. They were men with a universal outlook. In the second book of Samuel a list is given of David's men at the close of his reign, the same names generally are mentioned with certain variations, but the suggestion obviously is, that as a type, the chapter in the second book of Samuel points to the end of the dispensation in which we are, as if to afford inspiration for those of us who are in these last days to acquire this strength and maintain it, and to use it not for our own prominence or distinction, but as it were to make David king "with all Israel", and to maintain his place in the kingdom. This is what I have in mind, dear brethren, in reading these scriptures, and I do not believe I am aiming too high for there is latent strength in this company, spiritual strength, active strength, too, but it is more latent than active. Whilst latent strength is right up to a point, it is useless beyond that; when need exists and it does not come forth it is useless. Deborah reviews the position in her days in her song and dwells on certain who came forth to the conflict and others who did not. Not that they could not, not that they were not men of war, or men of valour, but

they were neglectful of the need. God gave the victory without them but they lost much, and so it is always. The Lord always puts in His claim in the conflict and the conflict is not spasmodic, it properly continues as Ephesians 6, from which I have read, shows. There are special attacks of the enemy, and special defence, but the conflict is continuous. Hence there is a need for all to be on the alert and ready, as the apostle says, "Thou therefore, my child, be strong in the grace which is in Christ Jesus" (2 Timothy 2:1), and goes on to point out to Timotheus that no one enlists to be a soldier and retains his own interests; he is concerned about him who has enlisted him to be a soldier. So that we are all as it were under arms, ready to be called out, ready to be called into the conflict. We are not weaklings, we are to be strong in grace, we are to be strong in the grace which is in Christ Jesus, and as he says elsewhere, "quit yourselves like men; be strong" (1 Corinthians 16:13).

Now I selected John the baptist first, having in mind to connect my remarks with the idea of a girdle, or that by which we are girded, believing that, as these and many other scriptures indicate, a girdle implies the conservation of strength. It is one thing to acquire strength, and it is another to conserve it. Strength, I need not say, lies in the Spirit of God; it is He that affords us power, but then there is that which we call moral power which is also needed. It flows from a man's integrity, from a man's godliness, from a man's adherence to right principles, from his maintenance of a right spirit. These are moral qualities; they are, as it were, attributes. The Spirit is the power inside, inwardly, for we are to be strengthened, we are told, by the Father's Spirit in the inner man. But in the actual, or dynamic, power, there is also moral power; this is a very important word because it alludes to what is attributable to a person, certain qualities, and by which he has influence for good. The Lord told His disciples

to go into the world to make disciples of all nations. That alludes to power not only what is called dynamic, but what is called moral, the power of influence with others for good so that disciples are made, "make disciples of all the nations". Now this word is particularly for young men, but this includes young sisters, too, for when John wrote his epistle to the fathers and young men and the little children he had in mind all, not just the males; he meant all the family. When he says fathers, he does not exclude the elder sisters; when he says young men, he does not exclude the younger sisters; we know that women have done exploits as men have, according to the Old Testament and the New, too. And, of course, when he says little children he includes all. In the first epistle he alludes to all the saints but he has a good deal to say to the young men. He says, "ye are strong", not 'ye should be'. I am speaking now of latent strength; the apostle would stress that "ye are strong, and the word of God abides in you" (1 John 2:14). That is the weapon is first used against oneself, for it is a two-edged sword, and then against others, for one is only effective in the word of God in applying it to others, in the measure in which one applies it to oneself; "the word of God abides in you". If the word of God abides in one, it means it is restful there; there is nothing to disturb it so to speak. Hence it indicates a very advanced state if the word of God abides in young men. Then the apostle goes on to what confirms me in the thought about the girdle on the loins. The girdles are not always said to be on the loins; in the Revelation they are said to be on the breasts of the Lord Jesus and of certain angels who came out of the temple. The presence of golden girdles on the breast means that the Lord, or these angels in Revelation 15, could not carry on their service in the liberty of love but on the principle of judgment. Here in John's epistle the young men are enjoined not to love the world. In spite of our strength we are exposed to the world and

the world attacks us, Satan being in it, through our affections. He says, "love not the world;" that is a love that, I might say, belongs to the lower affections, that which is capable of linking on with what is low morally; so it says, "love not the world, nor the things in the world". Many a young man, who has developed this quality of being strong and with the word of God abiding in him, enters into marital and household relations and his wife perhaps urges him into certain things that he would not have entered into, or the children are considered and certain things are taken on on their account. One thing after another comes in and the power weakens, all because of the want of the girdle of leather or skin. "Love not the world, nor the things in the world. If any one love the world, the love of the Father is not in him; because all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father" (1 John 2:15, 16). These are very subtle things. Think of the pride of life in a brother who at one time had power in his soul; he has got a better house, a better car, everything is increased from that point of view, but the power is lessened.

Now that is what I had in mind, dear brethren, and John the baptist affords in that illustration a type of this; he was a peculiarly abstemious man, no man more so except perhaps his great prototype, Elijah. He was in the deserts, we are told, not only desert but deserts, as if he deliberately took up the idea of desert in its variety of meanings, and took on circumstances which would disallow and wither up the flesh; the desert is what negates the flesh. That is John the baptist, and so we are told that he was here, told what he had on, a leather or skin belt. Leather I suppose is prepared from skin; the word "leathern" is used in Matthew. It is skin, only dressed, a material that is of great distinction in the Scriptures, because it is the first material employed for human clothing, God himself having used it to make clothes; so there is a spiritual significance

alluding obviously to death having preceded in some being. It would be, in the sense of which I am speaking, the girding of oneself with the witness to the death of Christ; I mean it is a public profession. In the types referring to leprosy, skins have a place, leprosy may break out in these skins (Leviticus 13:48), and so a leathern belt, or girdle, indicates a public profession, but with John the baptist you can see it was a very real thing. He was girded about the loins with this girdle of skin, it was not on for an ornament. Girdles are sometimes spoken of in Scripture as used for ornament but this was not for that, it was ornamental in a moral sense, for what can be greater round the loins than what denoted the death of the Lord Jesus. How sobering, how solemnising that belt would be as looked at at any time! Accompanying this was the clothing of camel's hair as you will observe, I suppose alluding not exactly to the death of the camel, but to the shearing of the camel, the hair in that sense yielded up in a docile way, in a domesticated way, in the Spirit of Christ. This clothing has come in in that way and it would surely speak of the creature, what it is, and if there is one thing that marks a camel, it is reserve, latent reserve. What you can say of a brother who is camel-like is that he has something. The camel has a reserve supply of water, very important in an arid desert; how much more so, dear brethren, in the arid desert through which we are passing. We say that brother has something, and his belt is in keeping with it, the question therefore is, can we tap this reserve that he has, for there are those who have things from God and the brethren get no benefit from them. One of the most painful things that one finds, and one has experienced it considerably, is dumbness in the brothers, inability to take part profitably amongst the brethren; yet we know they have something.

Further, John is said to have eaten locusts and wild honey as food. These locusts are evidently wilderness

creatures, and valuable thoughts to us; he is not buying these in the market evidently. I suppose the idea is that they are acquired according to what the man who dwells in the deserts is. Then he ate wild honey; there is much of that abroad in a spiritual sense; what is wild but good in itself has a very great significance. The idea is that the wildness is to disappear by being brought under control. John evidently managed to bring under control something that he could use. This power for subjugation and getting what is really good is very important amongst us, for honey denotes what is mutual. But then I am speaking of the girdle and how in keeping with all these things it is; it keeps the affections, the natural affections, the most powerful affections under control. Now one of the greatest requirements that I know of for a young christian to begin with is the ability to acquire power to control the most powerful affections he has. It is by the Spirit, of course, but then this girdle denoted that death had taken place; these affections deserve death so that we are to mortify our members which are upon the earth; those are what are near to the earth, what are capable of being overpowered by the earth. We are to mortify them as it says, "if, by the Spirit, ye put to death the deeds of the body, ye shall live" (Romans 8:13). These are great facts for young brethren, young brothers and sisters, at the present time, for if we are to be in the condition of strength, if we are to conserve it, if it is to be taken up and used as occasion demands, then this girdle of skin is to be worn with its accompaniments.

Now I speak of John as a sort of general representation of what I have in mind and I proceed to speak of the specific spheres in which such a person is found; the first is that of divine government. Peter's two epistles deal with the government of God. It is important to read them in this light because they have a wide field as you will observe. God deals with the good and the bad, and the bad found with the good in the

christian is dealt with as bad, for God has no regard of evil in the christian. He thinks it is just as bad in a christian as in an unbeliever, or worse, and He deals with it accordingly. He deals with it in love. Peter, speaking of the judgment of God, says, "if the righteous is difficultly saved, where shall the impious and the sinner appear?" (1 Peter 4:18). So he says that judgment begins at the house of God, a most solemn matter, and Paul, confirming this, says, "On this account many among you are weak and infirm, and a good many are fallen asleep" (1 Corinthians 11:30), that is, they did not judge themselves. If we judged ourselves we should not be judged with the world. God abominates the idea of dealing with His people as He deals with the world, but He is obliged to do it, unless we judge ourselves. So that Peter, who addresses himself to certain of the dispersion, deals with the judgment of God. Why were they dispersed? It was the government of God. What dispersed them? the Romans, of course, and other powers; the prophets are full of it, speaking of God using instrumentalities to disperse them, it was the government of God. And the apostle goes on to mention the different provinces in which they were, showing that God knew where they were, although dispersed; the Lord knows those that are His. Peter points out the truth of the gospel, telling them wonderful things that the angels desired to look into, and that it was revealed to the Old Testament writers that the things they ministered they did not minister unto themselves but unto us. He then goes on to say, "Wherefore, having girded up the loins of your mind, ..." That is the point he makes, the loins of the mind, and this, the second head under which I am speaking, enables me to speak a little to the young and to parents in relation to the mind. The mind is a wonderful faculty, I suppose the most wonderful that man has. In the ordinary course of the development of the truth in the believer's soul, he arrives at a point where the mind is under control, "I myself with the

mind serve God's law" (Romans 7:25). This is a great victory: the mind is to dominate. Then we are enjoined, "And be not conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God" (Romans 12:2). The renewing of our minds is so that we have them, dear brethren, under control, and so that the Spirit of God can use them. Indeed it is said elsewhere that we have the mind of Christ, a kind of faculty, as it were; through the wonderful process through which God passes us we acquire what may be compared with the mind of Christ, that kind of mind.

Well now the devil is aiming his attack at that kind of mind in the young. I believe the most deliberately laid out plan in all the machinations of our enemy, is this attack on the mind in these modern times. One has thought of it a lot, and seen a good deal of the effects of it. In a broad way the anti-christian leaders of the world are aiming at getting the children. That is the plan, a well laid out plan, it may take years to succeed but it is a well laid out plan from that point of view. The Lord would use the parents to combat this. I believe that the Lord would lead us into a correlative but opposing plan to all this, that is, the parents should understand the enemy's strategy which is working in the schools, in books and magazines, in cinemas, and alas! in the pulpits of christendom. It has to be owned sorrowfully that they have been enrolled in this great movement in these last days. All these agencies are employed and all aim at the mind. And so we are enjoined here in view of all these things, the government of God controlling them, too, we are enjoined here to gird up the loins of our minds, "and hope with perfect steadfastness in the grace which will be brought to you at the revelation of Jesus Christ". Grace is supplied, it is a time of wonderful grace, and it is for fathers and mothers and elder brothers and sisters to take on this and to see what is current and

meet it; the Lord would be with us in checking this terrible onslaught against the mind, inducing the corruption of the young. We have, as it has often been remarked, in Elisha's ministry, an antidote to this very thing here. The wild gourd was put in to the pot, unknowingly it may be, it was a lapful so it belonged to the lower affections. It was not carried in intelligent affection at all; it was a wild thing, man's product utterly unsubdued. It goes into the pot, and is provided as food for the sons of the prophets. Elisha meets it when it was detected; the poison was detected as it is today; the Lord has pointed it out, and I am pointing it out to you tonight. I have not any hesitation but that I am saying what is right; the poison was discerned, and the antidote was the meal. Elisha says, "Bring meal". He put the meal into the pot; that is, he is a person who cares for things, who loves God, who loves the truth, and loves the young people. It is urgent with the young that this terrible attack should be met. It is to be met in the minds and in the affections of the young, and of the old, too, of course, for the poison is found in the things we read in the newspapers and magazines. The things that are current all tend to feed this in the old and the young so that the word is gird up the loins of your mind, it is like the tucking up of the affections, of the mind. It is a figure, of course, the 'loins of the mind'. "Wherefore, having girded up the loins of your mind, be sober and hope with perfect steadfastness in the grace which will be brought to you at the revelation of Jesus Christ".

Well now I go on to the next point; it is in Ephesians. Ephesians contemplates the conflict too. It is the heavenly side, more for the elder brothers and sisters of course. Ephesians contemplates an advanced state of soul, advanced spirituality, and the apostle calls attention to the character of the warfare. It is not, he says, with flesh and blood, it is with principalities and powers in the heavenlies, the universal lords of this

darkness. I have been speaking of darkness in detail in schools and books, and this is a question of the lords. We had yesterday the lords of the Philistines; they were lords of darkness. They were those that watched what happened with the milch kine, and went back home. Here it is the universal lords of this darkness, the darkness that we have to face, the heavenly side of the conflict, and so the apostle says, "Take to you the panoply of God". It contemplates grown men who take on the panoply, or whole armour, of God that they may be able to withstand; there is no other way. The first part of the body he touches is the loins, other parts then come into view: the breast, the head, the feet; all are to be covered with the armour. There is no armour for the back as has often been remarked. It is a question of conflict, of standing up against the enemy and the first part of the body that is mentioned is the loins. Have your loins girt about with truth. Here it is not exactly the thought of leather; that is one that includes the death of Christ. Of course we must have the death, resurrection and the ascension of Christ always before us. Some do not go beyond the death of Christ in the gospel, others do not go beyond the resurrection, but the full gospel goes on to the ascension; we must have the whole truth, and that is the girdle. The Lord says, "I sanctify myself for them, that they also may be sanctified by truth" (John 17:19). He meant to say that He was not only about to die and rise; He was going up into heaven, He was going to be sanctified there in heavenly glory, that is set apart as the representative of God's eternal counsel for us. Wonderful thought in relation to Christ as He is now. So we would be in correspondence with Christ as He is now, and would be sanctified by truth, not by a part of it, but by the whole truth; so the apostle says here -- having girt about your loins with truth. It is the full thought I believe of truth, that the affections are all kept under control, not only in a legal way, not only

because it is right, but by the power of the truth, the greatness of the heavenly calling, the attractiveness of Christ up there, so that we are here invulnerable. What can the devil do in these circumstances? He may attack us at the loins but we are invulnerable; they are protected, they are under control by truth. How important therefore are our Bible readings, how important the careful and prayerful reading of the Scriptures and all spiritual ministry, as is said in 1 Timothy 4:6, "the good teaching which thou hast fully followed up". We should be so entirely controlled in our affections by truth that we can say, as one of old did, "Even in the nights my reins instruct me" (Psalm 16:7). You will say the Lord instructs and the Spirit instructs, but David says there, "my reins instruct me", that is, the affections are thoroughly kept and pure so that you can commune with yourself and your reins instruct you; as your mind is free the truth comes into it and you are instructed. It is a very remarkable thing. Elsewhere it says that one calls upon all that is within him to praise God. The point is that the lower affections are kept and controlled and purified and held in the power of the Spirit. The Lord said, "whosoever drinks of the water which I shall give him shall never thirst for ever, but the water which I shall give him shall become in him a fountain of water, springing up into eternal life" (John 4:14). These are all subjective thoughts but they are wonderful; they make you perfectly invulnerable to the attacks of the enemy.

Then there is the well known thought of serving the saints. In John the baptist we have the general thought of the girdle, affecting every christian. In Peter we have the mind girded in relation to the government of God here, the loins of the mind girded; while in Ephesians the loins are to be girded in relation to the heavenly conflict. Now there are the saints. I reserve these thoughts to the close, not the

least because they are the last, for they are really the greatest, because it is the Lord Himself who is girded. Not, indeed, that He is not so regarded in the Scriptures for it is said in the Old Testament that He is girded about the loins with righteousness, and faithfulness is the girdle of His reins. He is now seen girded with the linen towel. And what is this for? The chapter begins with the thought of His love: He, "having loved his own who were in the world, loved them to the end". It is continued, sustained love. There is no idea -- far be the thought -- of deterioration at all. In the great image that Daniel describes it begins at once, but there is no deterioration in Christ. Every bit, every part of His person is in perfect keeping, perfect symmetry, quality, and order so that He is altogether lovely; there is no deterioration whatever. His own are in the world and they would sometimes be very unlovely, alas, but He knows and He loves them until the end, and that is this chapter, and so it says He laid aside His garments, His personal dignity. I am speaking now of the Lord as an example for us; indeed, He says here, "ye also ought to wash one another's feet". I speak now of the girdle that is used to gird one in serving the saints. It is a linen towel, it is mentioned twice, mentioned in two verses. We have spoken of linen, which appears in Leviticus 16 in a striking way both in regard to the clothes of the High Priest and the girdle, meaning that the Lord Jesus in entering into death was infinitely sober and calculating. He felt everything, but He gauged everything, He was perfectly balanced in His mind, not one thing outweighed or eclipsed another; the linen marked Him throughout. Now that is what enters into the service of the saints. If one has a little ability to serve the saints, the enemy knows about it and will attack him in view of the ability. He will make use of the very ability which the Lord has given him, to damage him. Hence the need of sobriety,

that is in service we have to measure things as it says in Romans 12:3, "For I say ... to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith". He is only one amongst many and he is to be calculating and measuring things, measuring what he has, and what others have, and also to see that what he has is given of God, "as God has dealt to each". It is not merely his own, it is to be used for God, and for the saints. That makes one very little in his own account. It makes the saints very great that whatever he has is for them. There would be no gift from Christ in heaven or from God, were it not that the saints are here, as it says, for the work of the ministry, for the edifying of the body of Christ. So the linen towel, dear brethren, means that the one standing at the desk and seeking to serve the brethren is not at all above them. I am not now speaking of the account the Lord takes of them. He has His own estimate of each servant, but I speak of what should be in the calculating mind of the minister. So the Lord deliberately laid aside what would dignify Him and what properly belonged to Him in order to take this towel with which He girded Himself, and it is specifically said to be linen. We have it clearly before us as a material that is absorbent and that is the antidote to heat or sweat. It is said about the priests that they were to wear no garment that produced sweat, so that one is perfectly calculating and soberly thinking of God, and of Christ, and of the Spirit, and of the saints in all that he is doing. He has his little bit to do and he is doing it in relation to all else that is done; the work of God is one and it is all to the edifying of the body of Christ. The Lord girds Himself with a linen towel, and pours the water into a basin; it is beautiful to see that it is a portable vessel; it is not like the sea at the temple which held three thousand baths. It is more like the lavers on

wheels -- they were portable; they could be used, utilised in love, so that you can visit a brother or sister to wash his or her feet and in doing so you are less than he or she is in your own mind, because that is the principle of service. And so the Lord poured the water in Himself; He did not call on anyone to do it, did not call anyone to help Him. He did it Himself and no doubt they were lying about the table as was customary. He went round and washed them one after another. There is not one here who has not heard of the feet washing, it is one of the most spoken of items but perhaps the least known. The more you look into it the more marvellous it is that the Lord of glory should be doing this, and doing it in order that we might be able to do it. He would show you how to do it and particularly in view of the fact that your affections are under control; your ambitions, whatever they may be, are all under control in the most calculating way so that you are useful in the divine service, serving as Christ served. After He did it He said, "Ye call me the Teacher and the Lord, and ye say well, for I am so". I hope everyone here calls the Lord Jesus, Master and Lord. I hope there is not one here so insubject or independent as to refrain from calling Him Master and Lord. Now He says, "If I therefore, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet". I am referring not so much to the washing as to the towel and to the girding so that you may see that the affections are to be under control, affording no room for natural ambition or pride, or personal prejudice at all. We are to be governed by love -- "having loved his own who were in the world, loved them to the end". He loved them where they may have been very unlovely. We love the saints; we clothe them with affection whatever their incongruities; our great aim is to remove the incongruities so that the saints may stand out in their beauty under the eye of Christ.

"COME NOW"

Isaiah 1:18; Isaiah 41:1; Isaiah 43:26; Isaiah 50:8

In these scriptures God is inviting men to draw near, to get into close relations with Him; the invitation is presented without any conditions as to the persons. It is not to persons who are known as believers; it is an invitation to all, for God would accord liberty to all classes of persons. He has no doubt of course as to the result. David, a great sinner, after he had sinned, said to God, "Against thee, thee only, have I sinned, and done what is evil in thy sight; that thou mayest be justified when thou speakest, be clear when thou judgest" (Psalm 51:4). David understood that God would prevail, and He prevails in grace now; it is His greatest victory. He will prevail in judgment too. So another sinner, Jacob, says to Him, "I will not let thee go except thou bless me" (Genesis 32:26). Now Jacob had been brought up in an excellent household, his father was Isaac, a man of faith, and his mother was Rebecca, a woman of faith. He left his father's house, not clandestinely or with any double motives, but under orders, but he remained away too long. On the way back, we are told, a man wrestled with him; this involved the close relations that I have suggested. He wrestled with him till the dawn; it was night when the transaction took place. This is so with many young people who leave their father's house, and go into distant lands, in some instances to escape the consequences of sin. But there is no escape from God; even if one could go down to the depths of the Pacific or the Atlantic. God intimates in the prophets that no one can get away from Him. A few thousand miles is nothing to Him. In many instances God has wrestled with such people, and in this case we are told a man wrestled with Jacob, until the rising of the dawn. And Jacob wrestled with Him; that was the saving part of

it, he was not in a hurry to get away from the wrestling; it was close grips. The man wanted to get away from him. That is, he would bring out what was in Jacob's mind, for Jacob really had been horn again as we say; he had the real thing in his soul, although he had allowed it to become very beclouded; the real thing was there, and wherever that is, there is hope. The gospel indeed is for such. So on that memorable night of Jacob's history God was concerned to get him, for the man who wrestled with Jacob was no less than an angel, no less than God. God was there Himself, wrestling in close grips with that sinner. He would set him free in his soul, for Jacob was in great dread of his brother, as men of this kind are, anxious to get away from him, from the consequences of what had preceded. Indeed Jacob had fled from the face of his brother, for he had incurred Esau's hostility. So it is with many who flee their country, their homes, their birth-place, as if they could escape responsibility, but they cannot do it. God met Jacob on the way and he had to do with God. He thought he had to do with his brother Esau, and that Esau would carry out his threat to slay him, but it is more serious to have to do with God than with Esau, or with the magistrate, or the judge or the jury. God met him and wrestled with him, and when He said "Let me go, for the dawn ariseth", Jacob says, "I will not let thee go except thou bless me". There was nothing more delightful to God in that transaction than those words. And Jacob was blessed.

Now I want to connect that with this verse in Isaiah, for what I have been speaking of enters into this verse. The first thing is the approach on God's part to a sinner. He says, "Come now, let us reason together". It is not come tomorrow, or any day during next week, or make a date; it is "come now". That is God's way. If things are to be done, do them. So He says, "Come now, let us reason together;" what

has God in mind? Surely you would say the sinner has in mind that his sins should be washed away, but no, God has that in mind. That is what He has in mind in this proposal: in close quarters with any sinner here. He has it in mind to settle the sin question, it was settled for Him centuries ago, it has been settled for God, but He has in mind that it should be settled in your soul now. "Come now", He says, "let us reason together". "Come now". Why should you not come. There is no matter so important; if all the matters that you have ever had, or ever will have, were all put together, they could not be compared with this matter of having the whole question of your sins settled. That is what God has in mind in this proposal. Now is there anybody here with sins on his conscience? It may be a christian here with sins on his conscience, for christians do have unconfessed sins. You remember the woman in the gospels that Luke tells us about; she was bent over for eighteen years, she could not look up to heaven. The Lord says, Satan did that eighteen years ago; something happened eighteen years ago, and Satan got the advantage, and caused that woman to be bent over like that. Now there are many christians like that -- yet the Lord says, She is a daughter of Abraham, she is a royal person, she belongs to the family of faith, but that which happened eighteen years ago has never been settled. Somebody here might be like that, and God has in mind that the matter should be settled in this meeting; it should be settled now, and in order to settle it, He says, I am here to reason with you, let us reason together. What beautiful grace! What condescension on the part of God to draw near to you! He makes this proposal having in His heart nothing but the solution of this sin matter. Indeed He tells us "though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool". Is that not a wonderful proposal? It comes home with great force at

the present time, that if there is anyone here with sins on his conscience, now is his opportunity. God is here now; His eye is upon you now, and it is for your blessing that this transaction should take place, that the burden that has been resting upon you all these years should be removed tonight, that you, as a forgiven sinner, should be able to look up to heaven and trust God. Indeed we are told that "if we confess our sins, he is faithful and righteous to forgive us our sins, and cleanse us from all unrighteousness" (1 John 1:9).

Well now, I pass on to the next verse, which is in chapter 41. My subject is God drawing near, so that you should respond in your need, as a sinner, and have matters settled with God. He will give you every opportunity to state your case. God, of course, has the right to be arbitrary, but He is wonderfully gracious, and comes down alongside the sinner, and says in effect, Now look here, tell me what is in your mind, let us reason together, reason these things out, set out your case fully, and I will listen to you. And so in this chapter, He says, "let the peoples renew their strength: let them come near; then let them speak". He says, I give you every opportunity to come near, renew your strength, if you think you are in the right, if you think your course has been right, if you can show that it has been right I am ready to listen to you. Let the people renew their strength, it is God graciously coming down, dear friend, to your state. Is there any matter, especially this sin matter, any matter that attaches to you that is causing concern to others, or to yourself? He says, Now strengthen yourself. He said to Job, "Gird up now thy loins like a man" (Job 38:3). It is God in grace giving you full scope to set out all that is in your mind, with a view to settling the matter. He alone can do it, it is a matter between Him and you; it may also be a matter between you and others, but it certainly is a matter between God and you. With Job it was a matter between God and him;

earlier it had been a matter between Satan and Job, then it became a matter between the three friends and Job, and then between Elihu and Job, but now in the end it is a direct matter between God and Job, and so God says, "Gird up now thy loins like a man; and I will demand of thee, and inform thou me". God is going to put questions to him. Think of the grace of God, coming down to a man like that, giving him full opportunity to plead his own cause. Job had done this earlier, but as God proceeds to speak, he says, I have nothing more to say. The victory is won, not only for God, but for Job. So now He says to the people, "Come near". O! beloved friends, do not stay away from God whatever you do. He opens the door to you in this wonderful verse, and He says, "let the peoples renew their strength: let them come near; then let them speak: let us draw near together to judgment". Now it is not only a question of your sins, as in verse 18 of chapter 1, it is a question of judgment. The first great question is the sin question, as I said before, have that settled in your soul; it has been settled for God, and for myriads of God's people hundreds of years ago, but it is not settled for you yet. For some of you tonight the matter is still unsettled, and God would bring home to you the cleansing power of the blood of Jesus, saying, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool", and all is through the precious blood of the Lord Jesus Christ which He poured out in love for us on Calvary's cross. But now it is a question of judgment, and as you will observe in the following chapters to the end of chapter 48, God is speaking not only about the judgment of certain individuals, but also about the judgment of the world, the judgment of the earth, that is, in the sense of government. He alludes to Cyrus here, and He refers to him as the righteous man from the east, a figure of Christ. That is, God is now calling attention to what

he had in His mind in regard to the earth and in regard to the universe, and He would allow you to open up your mind as to things. It may be you are a politician, a man who has a great interest in politics and international and world affairs, and God would say to you tonight, If all these things are in your mind, I would like to talk to you about them. I have been talking to you about your sins and how they can be settled to My satisfaction and to yours by the death of Christ, and I am ready now to speak to you about the government of the world. And if He does that, if He unfolds to you what is about to happen, then it is no question of the British system, or the American, or the Spanish, or the Italian, or the Japanese. It is a question in His mind of what is going to stand, and that the government of the world is going to be in one Man's hands. That is what God intends, and the apostle Paul told the Greeks in the city of Athens on Mars Hill, that "He has set a day in which he is going to judge the habitable earth in righteousness by the man whom he has appointed" (Acts 17:31). Now that is an unfolding of the future, that is the settlement of this whole international matter, and it raises the question of where I am to be when that takes place. Where are you to be? Suppose you turn a deaf ear to chapter 50, verse 8, how is it going to be with you when the Lord comes and takes up the reins of government here? Where are you to be? Well, if you are a rejecter of the gospel, I have to tell you that He is coming with His holy myriads, and that those who obey not shall be punished with everlasting destruction from His presence (see 2 Thessalonians 1:9). God has appointed a day, it is fixed on the divine calendar, and it is going to happen on that particular day as sure as the sun rises tomorrow. He has fixed it, fixed a day when He will judge the world in righteousness by that Man whom He has ordained. Where are you to be? Are you ready to face this serious matter that you are

not going to have any place on the earth when the Lord Jesus is in charge of it? You certainly will not have any place in it. He will punish with everlasting destruction all those who do not believe the gospel. You may say, I do not believe in everlasting punishment, but that does not alter the fact. If everyone in the world did not believe in it, it is true nevertheless. The Lord Jesus shall be revealed "from heaven, with the angels of his power ... taking vengeance on those who know not God, and those who do not obey the glad tidings of our Lord Jesus Christ" (2 Thessalonians 1:7, 8). Are you ready to take issue in that way and let things drift along until that day? How serious! In this verse God says, "let the peoples renew their strength" -- I am going to talk to you about this. He has called this man from the east, a righteous man: in type that is Jesus, and He is going to have complete charge of all government. Then I would call attention to the last sentence of verse 4: "I, Jehovah, the first; and with the last, I am HE". That word "HE", which should be written fully in capitals, refers to the deity, it is the Name of God. That is to say in this argument, in this matter to which He is inviting you, He is speaking to you as in the deity, that is God Himself in the absolute. There is no question about it, He will do this thing, and where are you going to stand? So this verse in chapter 41 is a most solemn thing, for "He has set a day in which he is going to judge the habitable earth in righteousness by the man whom he has appointed" (Acts 17:31). The apostle has already said, "God ... enjoins men that they shall all everywhere repent" (Acts 17:30). As much as to say, that God does not wish that anyone should suffer, that anyone should be judged in that day and so He now enjoins that all men everywhere shall repent. Who is the Man whom He has ordained? It is Jesus, whom He has raised -- "giving the proof of it to all in having raised him from among the dead" (Acts 17:31). No great warrior or leader of men ever had this place.

From this point of view it is God showing His delight in this Man. He died for us, as it says, "who has been delivered for our offences and has been raised for our justification" (Romans 4:25), as if He died on our account, and was raised on our account. But when we come to Romans 6:4, we are told that He was "raised up from among the dead by the glory of the Father", that is, the Father delighted in Him. In that delight He sets Him over all the earth, over the universe, indeed He has appointed a day with that in view. Well now, that is this verse, and it is God speaking in absolute supremacy as the Creator and Upholder of all things, the First and the Last and He says, I am doing this. I do urge anyone here who has not settled these matters to do so now. He is inviting you to go into them all with Him in order that they may be settled in your soul.

I go on now to verse 26 of chapter 43. He says there, "Put me in remembrance, let us plead together; rehearse thine own cause, that thou mayest be justified". Now you see how gracious God is; there is another side to your position. He says, If there is anything that you have in your mind, and you think I have forgotten, put me in remembrance of it. It is wonderful condescension of God in order to settle matters in a sinner's soul. He says, If there is anything that you have got since you have been born into My creation, make it known. You are in My creation, I have given you My spirit -- because everyone of us gets his spirit from above, we do not get it from our parents, we get it from God, we are responsible to God as having it. Indeed it says, "man's spirit is the lamp of Jehovah" (Proverbs 20:27). It is a door by means of which He can illuminate your whole moral being, and now God would say, What have you against Me since you were a baby, since you were a boy, since you were a girl, as the case may be? You may be in business, or married life; what have

you against Me? Have you anything in your mind that you think I have forgotten, or that I am at fault in? Think of God graciously condescending to deal with you on these lines. It is marvellous to me. He says, "Put me in remembrance". He says in the verse before, "I am He that blotteth out thy transgressions for mine own sake, and I will not remember thy sins" (Isaiah 43:25). He would say in effect, that is the kind of God I am. You tell Me if there are things that I do not remember about in My dealings with you, if I have been hard with you. Some people have the temerity to say that God is unreasonable. They complain about things in their lives, their lives have been so hard, and others' are so easy -- they complain against God. Even a great servant like Jonah was angry with God. Do not our rebellious hearts sometimes rise up in complaint against God? "Who art thou" says one, "that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?" (Romans 9:20). God says, Even if you do, I am ready to listen to you. And did He not come down in the person of Jesus? Read the gospels and you will find in Jesus the perfect verification of this in all the gracious ways in which He met men, listening patiently to them. He is ready to listen to you tonight on the same principle. He says, Put me in remembrance, if there is anything that you can bring forward I am ready to listen. And then He would go on to say, Let us plead together; rehearse thine own cause, that thou mayest be justified. If there is anything you have, bring it out, go back on your whole life, on your history as before Me; bring out anything you like. Even go back to Adam and trace the whole history of the race down to the present moment, I am ready to listen to you. To my mind it is marvellous that God should take up such an attitude towards His poor creatures, but He does it in Christ, in the incarnation, God manifest in flesh as it says.

It is a wonderful fact; would that everyone here would ponder it! "And confessedly the mystery of piety is great. God has been manifested in flesh, has been justified in the Spirit, has appeared to angels, has been preached among the nations, has been believed on in the world, has been received up in glory" (1 Timothy 3:16). Think of God coming into these circumstances; think of God in Christ coming into such circumstances that He was spit upon, and suffered other indignities. It was God, beloved friends, God coming near to man as the beautiful verse says:

Sinner, see thy God beside thee,
In a servant's form come near,
Sitting, walking, talking with thee!
Sinai's mount no longer fear. (Hymn 112)

That verse conveys touchingly what is embodied in the verses read. God is challenging anyone here tonight who has any complaint against Him, for He is ready to listen to you. He says, Let us go into it together. Will you not accept His proposal for your own soul as you sit there. After this meeting, take it up with God in your own closet. He will go into it in every detail, and you will find, if you are at all honest, that God will triumph in grace, and you will acknowledge it, and will say to Him as David did, "Against thee, thee only, have I sinned" (Psalm 51:4). He goes on here to say, in verse 27, "Thy first father hath sinned, and thy mediators have rebelled against me". You see, if God opens up the door for a sinner to draw near and talk with Him, He reserves the right to say something. You may go over the ground as you have often done shamelessly, speaking ill about Him, but now God says, Let Me say something. Thy first father hath sinned. Some of you here may have a family tree; people like these family trees, particularly if there is any ancestor who has a little distinction; that is a very common thing. Well then, God says, You look at

that family tree, you go back as far as you can in your ancestry, go back to Abraham, go back beyond him -- your first father sinned against Me. It has been one history of sin in all your ancestry down to yourself, and are you any better? No, you are not, even your teachers sin against Me; and that brings up a very important question. Young people are damaged in their schools and turned against Christ. The educational systems of the world are detrimental to men's souls, women's souls and children's souls, and God says here that thy teachers have transgressed against Me. You may say, Well, I have been brought up in this school, and I got a good religious education, and so forth, because that is part of the dignity that belongs to people. You may be sure if you graduated from any well-known school or college, you will not forget to say that; that comes into prominence at once. Well now, God says, Have you examined these teachers? They have sinned against Me (there is no doubt that He has in mind the terrible influence of the teachers of modernism) so that you will have very little to say -- every mouth is to be stopped. God does not stop mouths arbitrarily, He stops them logically; every mouth is to he stopped, and all the world be guilty before God. God will let you tell Him all about your ancestry, your schools and your colleges, and He will show you that in every instance the things go against you. It is all in order that you may acknowledge and face the truth, acknowledge the truth as Saul of Tarsus acknowledged the truth. The Lord met him; he was a man of great ancestry, you know, a man of great education; he tells us so. God met him one day, the Lord Jesus came down near to him, God in Christ. He calls him by name: He says, "Saul, Saul, why dost thou persecute me?" (Acts 9:4). It is a question here, it is an argument raised, it is similar to what I am speaking of. The Lord says, Why do you persecute Me? Why do you speak against Me?

Why do you speak against the brethren? Why do you refuse the gospel? These are pertinent questions asked by Him who has a right to ask them -- not to condemn you but to bring out the true facts of the case so that you may judge yourself and be saved. And so Saul says to the Lord, "Who art thou, Lord?" The Lord says, "I am Jesus, whom thou persecutest". "I am Jesus". It is the same person as said in chapter 41, "I am HE". He is here tonight saying to you, "I am Jesus", I died for you, I gave My life for you, I am here tonight to save you. "I am Jesus, whom thou persecutest", and Saul says, "Lord ..." He has surrendered -- 'O surrender now', as the hymn says; it is the time for it, as you are surrounded by spiritual people who love Jesus; most of us here are saved people, forgiven people, we surround you and the Lord calls upon you to surrender now. Now is the time. So Saul says, "What shall I do, Lord?" (Acts 22:10). He had his pockets bulging with mandates from Jerusalem, he had authority from the high priest, he was going to Damascus to persecute the saints. He was a ready instrument; it was his own thought, he secured these letters, he was going to damage, to hale to prison the followers of Jesus. But now all is changed; the Lord says, "Rise up, and go to Damascus, and there it shall be told thee of all things which it is appointed thee to do" (Acts 22:10). The Lord went into Damascus too at that time to tell Ananias about Saul, and Ananias went to Saul and put his hands on him, and said, "Saul, brother, the Lord has sent me, Jesus that appeared to thee in the way in which thou camest" (Acts 9:17). Now that is God. He is the first and the last, He changes not, He is the same yesterday, today and for ever. He is here tonight. I am not speaking theoretically; I am speaking practically, I am speaking what I know, that God is here tonight in the power of the Spirit, to deal with any soul like Saul and to settle matters. And here He tells you all about your ancestry and your teachers -- they are

sinners, you have not a support left, your only hope is to confess, to get down and own that you are a poor sinner with nothing at all to commend you, and the grace of God will take you up.

There is just another word in chapter 50. It is the Lord Jesus speaking here, the Lord as Messiah, speaking in this chapter, and He says among many other things -- "Who is among you that feareth Jehovah, that hearkeneth to the voice of his servant? he that walketh in darkness, and hath no light, -- let him confide in the name of Jehovah, and stay himself upon his God". Now I think this is a challenge to modernists, and to all infidels and sceptics, all triflers, those who would take the Lord's name in vain, the enemies of Christ. He says here, "Who is mine adverse party?" He is ready to answer you, to have to say to you, "let him draw near unto me!" He says. This is found later in the gospels. There was a time when the Lord was about to die, and as He came to Jerusalem and stood in the temple, He looked around and saw everything as it was, and presently they began to ask Him questions in the temple. Jerusalem was the seat of His adversaries, so when the Lord set His face to go to Jerusalem it was well understood by His disciples that He was going into the lion's mouth, where the adversary was. He said Himself, "For it must not be that a prophet perish out of Jerusalem" (Luke 13:33). He was at the very centre and citadel of opposition and they ask Him questions, one after another, and the Lord was there, and ready to answer them. Woe be to these infidels, these modernists -- these sceptics and evolutionists! The Lord is ready now to talk to you; He will not talk to you later. When He sits on the great white throne and you are consigned to eternal judgment, you will have nothing to say; it will be all settled then. You will be judged by what is recorded in the books, but now He is here in the gospel period, He says, I am ready to listen to you, I am ready to contend with you,

"Who is mine adverse party? let him draw near to me". He is not quiescent in regard to all these systems; He is exposing them root and branch, and if the thing is exposed it is judged, and so the Lord would challenge anyone here tonight whose proclivity is to be sceptical or critical. It may be in your heart, though you may not express it, but the Lord says, Come near to Me if you are an adversary. It is no question of your salvation at the moment, it is a question of your being an adversary. If He has to say to you and you are at all subject you will get salvation too. God is no respecter of persons, the infidel here tonight is the object of mercy, as well as any other man and the Lord is ready to have a word with you and the Lord's people here are ready to have a word with you, if there is any movement in your soul about these matters. You have been sceptical, you may be relenting a little bit, the Lord would reach you at this point through His people, and He will have a word with you; it may mean your salvation, it may mean your deliverance from all that darkness into which your soul has come.

Well that was all my message; may the Lord bless His word.

The Living God, Melbourne and Sydney, 1936 (Volume 136).

THE LIVING GOD (1)

Matthew 16:13 - 20; Romans 9:25, 26

J.T. What I have before me is the "living God" and the features of the truth that stand connected with that appellation of God as seen in the New Testament. As we look into it we shall see that the subject is extensive, running throughout the New Testament from Matthew to Revelation, and found in the Old Testament too. Moses uses the title, also Joshua, David, Hezekiah, Jeremiah, Daniel, and Hosea, which is quoted in Romans 9, besides the Psalms in which it appears several times. What should be remarked is that it obviously alludes, not to God's eternal relations with men, for the use of the word "living" can have no force when all are living, but it is applied to God largely in contrast to the religious conditions here on earth, and particularly to the deadness as seen in the Jewish system. Hence it is significantly referred to in Matthew, Hebrews, and in the Revelation. It has, therefore, a very direct bearing on the present time, when there is so much called religion which has no spiritual life. To say nothing of paganism and Mohammedanism, and the Eastern church which is characteristically dead. The great leading religious body in western christendom is marked by death judicially; as the Lord says, "her children will I kill with death" (Revelation 2:23). In the Anglican system, the liturgy of which is hundreds of years old with little or no variation, there is no attempt at life. Without attacking any, the fact is that death, in a spiritual sense, characterises religion generally. It characterises what is called the christian religion. So that "the living God" is an appellation that has a very direct bearing now. To answer to it requires life in our services Godward,

and in our relations with one another, in our walk, as Romans says -- "newness of life", "newness of spirit", "the renewing of your mind", and our bodies presented "a living sacrifice".

Another thing which would perhaps help is that the Lord, before this title is introduced in Matthew, inquires as to what men were saying about Him. That is, what was the current judgment or thought as to who He, the Son of man, was. The disciples were conversant with what was current at that time. They themselves had owned that He was the Son of God as the result of certain evidences. Whatever was in their minds, they spoke of Him as the Son of God in chapter 14; they had the right thought. They evidently did not have what we have here in chapter 16, for this was a revelation, but generally speaking the Lord was not known at all, although there were those who had certain thoughts about Him. In no case did men have a right thought about the Lord. He inquires about this before this great matter of the revelation appears, as if to remind the disciples that inasmuch as men had had abundant evidence of who He was, but did not discern it, it would be of no advantage, but rather the contrary, to tell them, merely as a matter of information. So that He enjoins them in verse 20 to say to no one that He was the Christ; that is, when there is abundant evidence of what is on God's behalf, and it is not discerned, there is a state disclosed that is reprobate. There was abundant evidence who He was, but it was not discerned, as shown by the answers the disciples gave the Lord. That is how it is now. Today there is abundant evidence as to christianity, but men are not discerning it, and they are not to be merely informed. The ministry is to have in mind the work of God, and that nothing else will absorb what is of God.

Ques. Is it the thought of what is inherent -- the living God?

J.T. Quite so. The necessity for it was not to indicate any change in God; the circumstances bring out the truth, and I believe the force of it is a contrast to the state of things in judaism, as demonstrated in the earlier part of the gospel.

Ques. Would it stand in contrast to idolatry also?

J.T. Yes. The Thessalonians "turned to God from idols to serve a living and true God" (1 Thessalonians 1:9), but the point in regard to judaism would be the deadness of things in the profession of a knowledge of God. I think that is the point now for us, the deadness that is current. Of course, paganism, and Mohammedanism, and the Eastern church, which is nearly apostate, are admittedly dead. The Western church and all its outgoings from Europe are marked by spiritual death. The Lord is about to introduce in Matthew, in view of His rejection and in view of the state of things in judaism, a new order of things. He has come to this position at Caesarea-Philippi, and He has in mind that a new order of things should be introduced. He has that in mind from chapter 11 -- all the instruction of that and those following to chapter 16 bears on this. Now in this inquiry as to what men were saying, the Lord assumes that the disciples had a right estimate of things. The Lord had been ministering a long time and there was abundant evidence of who He was. They knew who He was. His disciples, "those in the ship", evidently referring to others as well, had owned that He was the Son of God according to chapter 14, but men generally did not. They were exposed by their answers, as to what they were saying about Jesus. He was naturally the subject of much conversation, as He is still in christendom, but what are men saying about Him? If we could get a consensus of what men are saying about Jesus we would readily conclude that there is an apostate condition abroad, necessitating a new movement on the part of God.

G.A.v.S. When you refer to the deadness of judaism, would that deadness be like the conditions prevailing before Elijah brought down fire and the people said, "The Lord, he is the God"?

J.T. Yes, they were in similar conditions. Baal was their God you might say, but as to the people here, note the answers they were giving! The consensus of opinion was not exactly hostile to Christ, but men were not discerning who was there. The disciples had discerned Him. Those on the ship called Him the Son of God, but the generality of people did not discern it although they recognised the miracles.

Rem. They thought of Him as one who was subject to death like a prophet.

J.T. Therefore, their thoughts did not rise to His deity at all; the truth of the Person of Christ was not discerned. That is the test today. John's gospel is to meet a condition like that and to bring out the truth of the Person of Christ. Then it is not only the Person of Christ, but the living God! The Christ, the Son of the living God!

J.D.U. Does that verse in Romans 8:3 apply here? What the law could not do, God reached through sending His Son? The law only demonstrated the deadness of the state of things.

J.T. In truth, what it did in that section is that it slew. Paul says, "but the commandment having come, sin revived, but I died. And the commandment, which was for life, was found, as to me, itself to be unto death: for sin ... slew me" (Romans 7:9 - 11). The use of the law was very good -- "the law is holy ... and just, and good", and the knowledge of sin was effected by it. But through it sin brought death into the soul of the writer. It is not death in a literal way, but in a moral sense. He had no power to respond to God. The law is seen in Romans 7 as, in a negative sense, helping faith and the work of God. The point the Spirit of God, through Matthew, is making, is that

the most perfect testimony is presented, a living testimony in Christ. It is not simply what the law effected, or was able to effect, but that the most perfect testimony was presented to men in the Lord Jesus, and this is all the result that there is (chapter 16: 14). The answers do not bring out that there is hostility to Christ, but that there was inability even where there were the best intentions, to see what was there. The point is not that they are opposed; that they hated Him and His Father, but according to the disciples' answers, with the very best intentions, they missed the mark. Men would be favourable to Christ as far as they could, and the English-speaking world is generally favourable to Christ, but the underlying state is against Him. They are unable to maintain their ideals, because they are not morally affected in their own souls as to the Person of Christ. Such a state of things with, in a certain sense, the best intentions, exists today. The people of God who are quickened, are to perceive this, and know how to serve in these circumstances. The point is life! Nothing else will do at all. Mere doctrine, mere creeds will not do. These things inform the natural minds of men. There is no creed that does not appeal to the natural mind of men. Anyone can understand it in the sense of a literary production, but over against all that there is a living state of things. Only that will affect anyone toward God.

C.D. As to the Lord's two questions here, on the one hand He exposes the apostate condition of things, and on the other He would bring to light the work of God as evidenced in Peter.

J.T. Yes. He knew the disciples, He knew God was working in them, and undoubtedly assumed that the answer would be forthcoming, and it was, so that the disciples, represented here in Peter, represent a new order of things that the Lord had in His mind. The disciples stand in contrast with what marked men, who were not actively hostile, but as is brought

out by what they say about Jesus, were unable to take in the truth. It is the policy of man's empire to hold to christianity as far as it can. In spite of that, it is losing it; true christianity is slipping away. Man in the flesh with the very best intentions cannot hold the testimony of God. Man cannot commend it, nor make it effective in this world. With all the paraphernalia that there is, it comes back to this, that if there is to be a testimony, it must be according to what God is. God is not an abstract conception, not a God to be served as if He were quiescent or static in heaven. He is the living God, and all those representative of Him are to be living.

G.H-n. Does Caesarea-Philippi indicate the necessity of a move out of the organised state of things as seen in Jerusalem?

J.T. That is the idea; it would suggest the gentile world and that the Lord is going to move in that area.

Ques. Is this question of life very largely a matter of affections?

J.T. Well it is, but you will find the term "living God" in connection with the creation as in Acts 14:15. The apostle appeals to them at Lystra to "turn from these vanities to the living God, who made the heaven, and the earth, and the sea, and all things in them". In the creation life is greatly stressed. We have vegetable life on the third day, animal life on the fifth day, human life on the sixth day, and the very term, "living souls", shows what God had in His mind. What was before Him was that life should work out in the way of the affections, the lower affections especially in animals, but in man, also what is higher -- man became a living soul. Animals are living souls, but Adam became a living soul by the breath of God, so that there was to be a reflection in Adam of the living God. It was by the breath of God that he became a living soul. The idea

of life there is set out in man -- life that God had in His mind. The Lord is inquiring as to the Son of man here -- who is He? The true answer coming by way of revelation is, He is "the Christ, the Son of the living God". Adam was "of God", but here it is more than Adam ever could be because the Person before us is divine Himself, but still He is the Son of the living God. That does not bear on eternity as we speak; it bears on this world, and particularly where death is, religiously.

Rem. What is living must emanate from God. Even scientists admit that life alone can produce life, and in spiritual life God must be the source of it.

J.T. We have the Son here, and this same Person is the Christ. That is, God is going to do things. That is really what the Christ signifies, One anointed to do things for God, but what is to be done has to be done in a living way. The history of christendom for seventeen or eighteen centuries is on the opposite line. The point is not living things, but philosophy, ceremonials, external things, which God never intended to be used in His service at all. In view of the assembly He introduces the idea of the Son of the living God, and this Person is the Christ, through whom God is going to do things -- and do them in a living way.

Ques. Is the thought seen in the living creatures that cease not day or night in activity? Is that the reflection of the living God?

J.T. Yes. There are four of them, meaning that it is the universal thought of creation, but as living, as in life, not only mere physical life; they are praising God, day and night saying, "Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come" (Revelation 4:8).

J.D. Would the confession of Peter suggest that in Christ there was only one Person on earth at that

time who corresponded with God? He was living -- the Son.

J.T. Yes. At the banks of the Jordan heaven had announced its delight in Him: "Thou art my beloved Son, in thee I have found my delight". That had been announced, but not yet the idea of the living God, because that had not yet been set out in testimony. What intervened between that time and this chapter enters into the confession. Not that Peter understood, not that he would have used the term of himself, because it is a revelation; God conveyed the idea to Peter, and it corresponded with what had been demonstrated. It is not exactly what He was in the thirty years of His life here. That is more what He was under God's eye. There was more than the great thought of life there. What was needed in testimony to dead Israel was life; a living condition, and that is what is disclosed in the Lord's ministry, so that the time had arrived for this, but Israel had failed to see it. The disciples no doubt perceived it in measure, but it required revelation to bring out the full thought. The full thought alluded to what was demonstrated. The living thought was there before their eyes. "In him was life, and the life was the light of men" (John 1:4).

G.H-n. Does sonship as connected with Christ indicate that what is official is intended to be living and connected with God?

J.T. That is the thought, I am sure. The idea is that God has found One, according to Psalm 89:19, able to effectuate all His thoughts: "I have laid help upon a mighty one", but the revelation implies that the ministry or service of that Person was living, and particularly testified against the deadness of the Jewish system. The Old Testament abounded in the thought of life, but they had lapsed into a dead state, as christendom has today. Here we have to trace this new living order of things, but through Christ to God.

"Of him, and through him, and for him are all things" (Romans 11:36). The Father Himself is the beginning of this living order of things. Christ is the Son of the living God.

G.A.v.S. Then does the revelation necessarily involve new and living activities on the part of God?

J.T. Yes; that must be. God Himself must operate. Romans enters into this, "the Spirit life on account of righteousness" (Romans 8:10). You must have life for the new order of things.

G.H. Is the new order of things referred to in Matthew 11:25 -- "revealed them to babes"?

J.T. In a way it is, that is, the revelation was of things, as it is said, "thou hast hid these things from the wise and prudent, and hast revealed them to babes", the Lord says. Things that He had been ministering, but not yet the Person. The Father had not yet revealed to anyone who Christ was. He had announced His sonship, but announcing is not revealing. Revelation is more inward; God is beginning inwardly. Public testimony is external, but the revelation was in Peter's soul, as you might say, and hence the clear verbal expression of it.

A.B.J. When the Lord says here to Peter, "flesh and blood has not revealed it to thee", would He suggest that we must have circumcised hearts to get revelation?

J.T. Yes, it is on the principle of what we are inwardly, because Peter is able to put into words what came into his soul. That is, there is ability there to take in revelation. Those whose judgment about Christ had been stated by the disciples had no capacity for that. They were unable to take in the objective testimony. The disciples were able, as Peter said elsewhere: "We have believed and known that thou art the holy one of God" (John 6:69). In Matthew 16:16 we have something more than the objective testimony. We have something revealed by

the Father to Peter, and he is able himself to put it into words, and the Lord expressly says that it was not by flesh and blood.

E.M. Does the Lord, in saying, "Thou art Peter", imply that the assembly is living?

J.T. Well, He implied that Peter was material for the assembly. Later on Peter applies the thought of life both to Christ and the saints in relation to the building: "To whom coming, a living stone ... yourselves also, as living stones, are being built up a spiritual house" (1 Peter 2:4, 5).

Ques. Do we need to have an impression such as Peter had as to Christ before we can understand the assembly?

J.T. Yes. What Peter had has come in, and remains here as a treasure in the treasury. Not that everyone gets the revelation as he did. The knowledge, by revelation, of Christ as the Son of the living God, is here already, and the Spirit makes it effective. It is not by merely holding a creed, by taking it in as a doctrine which an unconverted man may assent to. It is a heart and soul matter. That is what we ought to see clearly. David built inward. It is the inward side. It implies what a true Jew is; he "is so inwardly;" circumcised, "in spirit, not in letter" (Romans 2:29).

F.W.W. Would that be involved in what Paul says in Galatians 1, that God called him "to reveal his Son in me"?

J.T. It is the same thought, only the preposition is a little different there. It is more definitely inward. I think the inwardness of the thing here is in the confession; it is the outcome of the light received within. It is not a mere intellectual matter. Peter is evidently affected by it. The Lord says, "Thou art Peter". Peter is changed; he has become something he was not before.

H.G. Does this stand in contrast to the sign from heaven that the Pharisees desired?

J.T. Quite so. The sign was there before their eyes. The disciples and others in the boat profited by it, and called Him the Son of God, but men generally did not profit. So the Lord when they asked for a sign, left them and went away, as much as to say, It is hopeless to have to do with you. We have come to that in regard to christendom; there are conditions that are hopeless in regard to any effect from the testimony of God.

G.A.v.S. Does the revelation of the Lord as Son of God come in in order to displace the condition of things that was not able to receive Christ?

J.T. Yes. The word "Peter" here implies that there was in principle a real change in the man. "Thou art Peter" -- it is not a name, but what he was; new material, and that is what God is seeking today. It is a question of suitable material for the assembly; hence the Lord says, as it were, Now we can proceed. God had effected this in Peter. Peter's confession shows that it was a matter that went through his being, and he had been ready for it, he was impressionable; the Lord names the material that was there. So, as I said, the Lord says in effect, We can now proceed with the new order of things. "On this rock I will build" meaning there was a foundation, and material with which to build on it. That is the inner view, and the kingdom is the outer; the great bulwark of the new system. He says to Peter, "I will give to thee the keys of the kingdom of the heavens; and whatsoever thou mayest bind upon the earth shall be bound in the heavens; and whatsoever thou mayest loose on the earth shall be loosed in the heavens". The kingdom is protection, for there is power in it against evil and in favour of good. There is thus not only what is inward as to the assembly, but also external protection

in a spiritual sense. So that the new order of things is formulated and protected fully; that is what these verses mean. The Lord "enjoined on his disciples that they should say to no man that he was the Christ" (verse 20). Merely passing on such information is harmful, seeing that it is proved that men as such are not capable of absorbing spiritual impressions, and it is spiritual impressions that are needed in this new order of things. Christendom today -- particularly Rome -- is the result of men, as in the flesh, being informed as to Christ and the assembly.

G.A.v.S. Do these spiritual impressions consist in the acceptance of the revelation?

J.T. Yes -- taking in this inward truth. We have in Ephesians 1:17, "the spirit of wisdom and revelation", and in Luke 24:45, the Lord "opened their understanding to understand the scriptures". Again, Ephesians 3:16 speaks of the Father giving strength in the inner man by His Spirit, so that Christ may dwell through faith in our hearts, that we may apprehend with all saints the fulness of divine things. These thoughts enter into the chapter we are considering.

J.M. Where did the rest of the disciples stand in relation to Peter? The revelation was made to Peter only.

J.T. Well, christianity began as a community. Acts 1 shows that all this was present in the upper room. They are not yet called stones, but the truth as to the kind of material was there. All this is a tentative state of things, awaiting redemption, awaiting also the Lord going into heaven, and the Holy Spirit coming down. Without the Holy Spirit here you cannot have living stones. This is only a pattern. Everything awaited the presence of the Holy Spirit, so that at Pentecost they had the truth of the assembly as seen here in the treasury, as it were, and those in the upper room are regarded as a community. Christianity began as a

community, and it is always a community, that is, there is joint ownership by all of what anyone has spiritually. Peter leads; he is the first one to stand up in the midst of the brethren to speak. He would be speaking in the power of this in so far as he could at that time; at any rate, he had the idea in his soul. The thought of a treasury has to be understood if we are to understand christianity. Peter had the truth of Christ's sonship in his soul, and never said a word about it formally, as far as the records go, until he was about to put off his tabernacle, and then he referred to the holy mount (2 Peter 1:17). He would be impressed with it undoubtedly, although without introducing it in his ministry, he kept it. It was in the treasury, and so Paul had the experience of his elevation to the third heaven for fourteen years and said nothing about it. Mary had many things that she did not say anything about hidden in her heart, and they were with her as treasure in the upper room. Now in Acts 2, after the Spirit comes, we are told formally that those that believed were a community. What one had, they all had, and if this were so in material things, how much more in spiritual things!

G.H-n. Does the building of the assembly depend on the Lord's own words as well as what the Father had said to Peter -- "I also"?

J.T. Yes. He designated the material, and He is the builder. What is to be done, is to be done by Christ, but the origin of the thing is God, "of whom are all things". God is the origin of the new order of things. He is the end in it, too. In the meantime it is set out, and it is going through in a living way.

Ques. Is the enemy not seeking to detach us from what is living and take us back to what is formal and ceremonial?

J.T. Exactly. See what you have today in christendom. There is positive hostility to Christ in the great Romish system, but generally speaking the English-

speaking communities are outwardly favourable to christianity. The open Bible, the gospel, and the liberty of christians are allowed. In spite of this favourableness, there is the inability to take in spiritual impressions, room not being made for the Spirit of God. What prevails in the so-called service of God is clericalism, ceremonialism, music, choirs, and other such things. Many of our brethren are linked with these conditions, but necessarily hampered and deadened by them.

Ques. Do you think that the things mentioned might even be found in measure in our meetings?

J.T. Well, that is the point. Are things living amongst us?

J.S.B. Why does the Lord say, "Blessed art thou, Simon Bar-jona", would He not encourage Simon, and each, on the line of what is spiritual?

J.T. I think so. Simon Bar-jona is, as you might say, Peter's responsible name. We have often talked about Isaiah 44:5 in connection with young people coming into the truth. One says, "I am Jehovah's; and another shall call himself by the name of Jacob". That means he is accepting responsibility spiritually. Another shall "surname himself by the name of Israel", which would mean that he is going in for spirituality, because Israel signifies that, which is the idea in young people going in for the truth. They are capable of absorbing what is in the community even if they do not get a direct revelation. What is in the community belongs to them; and they appropriate it as it comes out.

Ques. Is the living God a greater thought than Almighty God? It is more than power, is it not?

J.T. In a moral sense it is a greater thought. Almightiness is more properly an attribute, although of course it is essential to God, absolutely essential, or we could not have creation and the overthrow of Satan and death. It is also a relative thought in view of opposition, and things having to be done. By it creation is sustained -- as it is said, "upholding all things by

the word of his power" (Hebrews 1:3). These terms in the divine vocabulary have come out through exigencies. I believe the whole of the divine language is to be regarded in that way. It is for men, making things intelligible for us. I believe every title of God we have has come out through man by the power of the Spirit. It is a question of God operating, conveying an impression and giving power to put it into words.

C.S.S. The apostle says, "in him we live and move and exist" (Acts 17:28). Is the highest thought put first?

J.T. Yes. There is no doubt the allusion there is to ordinary physical life, but I am not saying that that does not apply spiritually, too. John would lift us on to a higher plane. "He that abides in love abides in God, and God in him" (1 John 4:16).

Ques. When the Lord said, "Hades' gates shall not prevail against it", is that because the assembly is a living system emanating from the living God?

J.T. I think so. I think life is the greatest preservative there is. Without it things become corrupt immediately, and Satan really works through corruption. If any man defile the temple of God really means corrupt it. Satan's main plan is corruption. We are to love our Lord Jesus Christ in incorruption. In natural things, in what is animate, if life ceases there is corruption. It is so also in spiritual things. If spiritual life wanes or ceases there is corruption. So in the discernment of sin -- leprosy -- the white hair denotes decay, that the power of life is gone. Things are preserved only in life, and life comes from the living God.

Ques. Would the thought of conscience purged from dead works to serve the living God, have a bearing on this?

J.T. We shall come to that. It illustrates what we are saying -- dead works over against serving the living God. "We are the circumcision, who worship by the Spirit of God" (Philippians 3:3), that is, we worship in life, as Hezekiah said, "The living, the living, he shall praise thee".

G.H. What is the binding on earth? Does it preserve the assembly from corruption?

J.T. There is ability to value what would guard against satanic influence such as may be found even among christians. The ability to bind and to loose is a great matter. It is a preservative thought. We have it, in chapter 18, in the assembly. The assembly had power to do the same thing after it was formed. Peter only had this commission in an individual sense, and it was not hereditary to anyone. It ceased with him as regards the person, but the assembly has it as seen in chapter 18, and in view of the last days the Lord gives it to the disciples as disciples, but not until He had breathed into them (see John 20). There He puts remission before retention of sins, because, as it seems, He had it in mind to help us in these last days to loose people, to help people to extricate themselves. It is a great point, if it is followed, in carrying on this living state of things.

C.D. In contrast with the gates of hades, there is the power of the kingdom of heaven, is that the thought?

J.T. There is that, but more than that. The constitution of the assembly is against Satan. The preserving power of life is over against this corrupting power, so that the more we are living, the more active love is amongst us, the less possibility there is for Satan to get in. The gates of hades would allude to satanic authoritative counsels, but the assembly cannot be overcome by these.

J.M. Would you say a word as to the speaking of Christ? He said, "And I also, I say unto thee".

J.T. "I also" implies another Speaker. The Father is one Speaker, the Son is another. That is what is meant, but He waited to say this until the Father had acted.

Ques. Is it only as knowing the living God that we are able to walk in newness of life?

J.T. Well, that is what is conveyed by Romans 6:4 following the statement: "Christ has been raised up from among the dead by the glory of the Father". Glory here is the radiation of affection in the taking of Him out of death, and I believe that enters into the newness of life. That is, life of a different kind from anything that had been.

Ques. What is before you in Romans 9 -- "Sons of the living God"?

J.T. It comes before us as distinct from the sons of God in Galatians and elsewhere. "Sons of the living God", coming in suddenly where they had been "not my people", shows how quickly God can change a state of death into a living state of things. It is not children, it is sons. Hosea says, where they were disowned and under God's judgment, not His people, they are called "Sons of the living God". It is a question not of our bearing eternally towards God, but living here as a witness to the living God. It is "in the place where it was said to them, Ye are not my people, there shall they be called Sons of the living God". I think we ought to say more about that later.

T.R.Y. Why were the disciples told not to tell these things?

J.T. As we were saying, it is useless to pass on spiritual information to people who have proved themselves to be incapable of receiving spiritual impressions, who are proving themselves reprobate. I am not speaking of any particular individuals, but as bearing on the general state of things we have been speaking of. Christianity is professedly accepted by men as they are, by the nations, and in Great Britain there is the national church. That is not the church of God; that is not a living state of things. Bearing that in mind, what is the use of passing on information to that system? What is the gain of it? It does not help at all. That does not, of course, apply to anyone who might be truly exercised, but I refer to passing on information

to people who are characteristically impervious to the truth as it is presented to them. "Then" (verse 20), -- a change had come about because of the facts presented in the chapter. The state of judaism indicated in the Pharisees and Sadducees (verse 1), obliged the Lord to leave it; and what men were saying about Him indicated inability to take in spiritual testimony; and finally the Father had begun to prepare for a new order of things, marked by the knowledge, by revelation, of who Christ was; suitable material for the assembly being simultaneously evident. All this is in mind in the Lord's injunction to the disciples "that they should say to no man that he was the Christ".

THE LIVING GOD (2)

2 Corinthians 3:3 - 6, 17, 18; Romans 9:25, 26; Hebrews 9:13, 14

J.T. Most of us will be aware that our subject is "The Living God", as seen in the New Testament, and the features of the truth that stand related to this divine appellation. In Matthew 16:16, Peter is recorded as saying to the Lord, "Thou art the Christ, the Son of the living God". The object in view in these readings is to stress what should correspond in us on earth, with the living God, namely, a living state of things. This is in contrast with dead conditions that had marked judaism in our Lord's own time, and now marks the profession of christianity. Instead of the energy of the Spirit of God, we have forms and ceremonies. The passage in Romans 9 speaks of the "Sons of the living God". It is quoted from the prophet Hosea, and shows how quickly the change takes place, from being a cast-off people, to being in the relationship of "Sons of the living God".

In the order of the truth, we should now consider the Spirit of the living God, for it is through the Spirit that the answer to the living God is realised. All that is effected subjectively here is by the Spirit, so that 2 Corinthians 3 furnishes a convenient passage to dwell on as to that side of the truth. Linking this with sonship in Romans 9 -- "Sons of the living God" -- we reach service in Hebrews 9. The word 'service' there may be translated worship, and refers generally to the official or public service Godward. It is not the idea of serving men, but God, as Philippians 3:3.

E.F. Have you in mind that as we are affected by the Spirit of the living God as in 2 Corinthians 3, we are characterised by what is living?

J.T. That is what I think the Lord will help us to see in this chapter. The use of the word 'spirit' is quite

distinctive here. We have the Spirit of the living God, and then we have the spirit of the covenant; that is, over against the letter in verse 6, "not of letter, but of spirit". Then, the letter kills, but the Spirit quickens. The second reference there is evidently to the Holy Spirit, and is so indicated in the New Translation. In what is marked off as a parenthesis -- verses 7 to 16 -- we have first a reference to the ministry of the Spirit, connecting Him with the new covenant. Then the Spirit of verse 6 is said in verse 17 to be the Lord Himself -- "the Lord is the Spirit;" and it is then transposed: "where the Spirit of the Lord is, there is liberty". Then, again, we are brought back to the thought of the Lord being the Spirit in the last verse; that we are changed as by the Lord, the Spirit. There is the union in this wonderful ministry of the new covenant, of the Lord and the Spirit; so much so that the Lord, as we have seen, is said to be the Spirit, which I think helps us as to the realisation of His visits and manifestations. His manifestations and His visits, His comings to us are of a spiritual nature. They are not in any sense corporeal. He appeared corporeally, of course, during the forty days to His own, and no doubt afterwards, too, particularly to Paul, but in general everything lies now in the Spirit as to what transpires here on earth.

Ques. Would you say a word as to the fleshy tables of the heart?

J.T. Well, I suppose the meaning is that they are impressionable as over against the tables of stone. Our hearts naturally are just adamant, so that it would allude to the work of the Spirit, new birth underlying all the further divine operations in us; that is, we are constituted spiritually impressionable. That is what I understand by the contrast -- not on stone tables, but on fleshy tables of the heart. It is not fleshy in a bad sense, but in the sense that they are soft or impressionable.

Rem. Indicating that our moral beings have been affected by the Spirit.

J.T. That is what I thought -- the basic work of the Spirit.

J.M. Does Peter suggest the kind of material that can be written on?

J.T. Well, you have to understand every word in Scripture in its context. Peter means 'stone', not flesh; it means that he corresponds with Christ as the Rock. Christ was the foundation or the Rock, referring to solidity. Peter is of the same kind, stable, only a part, a lesser thought -- also involving that he is material for building. What is in view here in 2 Corinthians 3 is writing material, and for that the figure "fleshy" is used, because God can impress us.

G.H. Written not with ink, does that suggest something that is dead and lifeless?

J.T. The meaning is, it is not what is commonly called writing -- thoughts imparted by a certain fluid with a pen. Ink is that fluid, and "the Spirit of the living God" is the contrast to it. On the other hand, John uses the word "ink" in an ordinary, practical way, that it is a means of transferring your thoughts on to writing material. Here it is a contrast. It is not ordinary writing, but the Spirit of the living God. Therefore, we are now on the ground of divine operations. The material on which the writing is, and the means by which it is -- the former, the hearts of the saints, the latter, the Spirit of the living God.

J.S.B. Would it not convey the thought of what is indelible -- what is really lasting?

J.T. Yes, and that which is living, so that it works out in the way the saints are impressed by things presented to them. It is not a mere intellectual matter that we are pleased with at the moment, but it is an impression that is indelible, so that by it we become the epistle of Christ.

J.M. Did formation begin with Peter and the disciples on the day of Pentecost when the Spirit came?

J.T. No doubt the apostles and others had been impressed by the Lord while here, but what is in mind in what we are speaking of is the presence here of the Spirit and His work in the saints, that is when the writing began.

Ques. What would you say is a circumcised heart?

J.T. It is a heart that is governed, not by the flesh, but by the Spirit. Circumcision means the putting off of the body of the flesh, that is, the flesh is proved useless, not subject to the law of God; hence put off in the circumcision of Christ. Baptism refers to the world outside of me, but circumcision refers to what is within. Naturally, we would rely on the flesh, that is, our natural ability. A circumcised heart and ear disallow mere human ability in every sense, and make room for the Spirit of God. It is only in the Spirit that we can properly be said to be circumcised; it is not in letter, but in heart and in spirit (Romans 2:29).

J.D.U. Is the heart then to be taken as the seat of the affections Godward?

J.T. Just so. Of course, there is intelligence also, for we have the eyes of the heart elsewhere; the heart is the seat of intelligent affections. The soul is rather the seat of the affections by themselves, so that we have the "springing up" which, referring to water as a figure of the Spirit, would be from the lower organs, denoting the lower affections. The Spirit in John 4 is viewed in the christian as water springing up into everlasting life, which would allude to the lower automatic organs. The Spirit also is typified by air, which would allude to the lungs, the upper organs, where you have intelligence, involving the spirit of a man.

A.B.J. Resulting in our calling upon all that is within us to bless the Lord (Psalm 103).

J.T. That includes, I think, all the organs as we have been speaking of them. If you call upon what

is within you, before new birth and redemption are known, and the Spirit possessed, it would be an impure thing, but Peter speaks about "your pure mind". What is within the christian is purified, the heart is purified by faith, so that you can safely call upon all that is within you to praise God.

J.D.U. Does the verse in Romans 5:5, the Spirit shedding abroad in our hearts the love of God, come into this section that you are speaking of now?

J.T. Yes, it does. The Spirit sheds the love of God abroad in the heart, but here there is a thought added: it is "the Lord is the Spirit", implying, I understand, that it is an office of Christ, but through the Spirit. The authority of the Lord is in it, so that He makes effective the covenant in spite of our wills; He subdues us, and makes the covenant effective. What is in mind, I think, is to dress us properly for the assembly, for the presence of God, because the scene on the mount brought into evidence a certain dress in the persons who spoke to the Lord, that is, they appeared "in glory".

E.M. Does that take place in the morning meeting?

J.T. It fits in with the Lord's supper. The Lord has His part in it, and He has in mind this great occasion, proper to the assembly; that it is an occasion for full dress, to use an illustration: we are to be "all glorious within" (see Psalm 45:13, 14). He has the service of God in mind, and in this chapter stress is laid on the Spirit and culminates in our being glorious. Not simply the glory in the face of Jesus, but the saints being transformed, "from glory to glory".

J.D.U. Would that apply to us as together or individually?

J.T. The point here is together. "We all" meaning that we are brought into a glorious state under God's hand by the ministry of the covenant. There is a further thought in Ephesians, bringing in what was in the mind of God before the world. "According as he has chosen us in him before the world's foundation,

that we should be holy and blameless before him in love" (Ephesians 1:4). That is ennoblement, but this chapter is dress. It is the outcome of the covenant being rightly apprehended: we become glorious. The covenant affecting us in a living way, the thought here is in view of the service of God, it is a question of how we appear before Him: that we should appear glorious.

Ques. What is the practical effect of that? How does it work out -- for instance in the morning meeting?

J.T. It works out in our apprehending what we are under the eye of God. We are suitable. We sit down together and the Lord's supper passes before us. The Spirit is there from the outset; He does not come in; the truth is that He is with us. The Lord says, "he abides with you, and shall be in you" (John 14:17). Consequent on that, the Lord speaks about Himself coming to us in John 14. The Spirit is there from the outset, and as our minds are spiritually clear, and we are able to sit together "in assembly", not merely as a matter of theory, but together in affection, there is a gradual change. There is a process of change until there is a sense of being acceptable under the eye of God, that He looks on us with pleasure. It is a question of the dress in which we appear. So in Luke it says two men spoke with the Lord, appearing in glory. And according to Luke there were two men in the Lord's sepulchre in "shining raiment".

W.G. Should we be marked by that as coming away and entering into the activities of the week? Should the shining of the glory be on our faces?

J.T. That would be the effect. Of course, it may wane a bit, because having to do with adverse things tends to weaken us in that sense, but what we are dealing with now is our approach to God and the dress in which we approach. The covenant brings in glory in the sense that we are affected by the ministry of the Spirit under the Lord's hand.

G.H-n. Does not the question of the building of the assembly indicate a formation, whilst what we are considering, the covenant, is transformation?

J.T. Yes; we are made like Christ, of course, but also like one another. We come into likeness to one another through the transforming effect of the Lord's ministration. The Lord is the Spirit; His authority is in it, but the power of the Spirit is also in it. It is a real thing. So that it is not one point reached, then a lapse, but "from glory to glory;" nor is it from an inglorious state to a glorious one. What is in mind is inward movement here because the following chapters lead on to new creation, and reconciliation. It is the inward position and the state suitable to it that the apostle has in mind.

G.A.v.S. What relation would what you have been saying have to the high priest appearing in robes of glory and beauty in the service of God?

J.T. Well, that is Christ Himself, of course. He is there in all His personal glory and dignity, but on our side, He comes in in relation to the Supper, His memorial, and takes His place with us, but we must understand that it is not a corporeal movement. It is wholly spiritual, it is a question of the state of our souls in apprehending Him. As apprehended thus, He brings us forward in suitable dress in keeping with Himself, for the sons of Aaron were also attired relatively in garments of glory, that is, there is correspondence with Christ in us. So the idea of God's pleasure in the saints is extended. It is not only inclusive of Christ, but inclusive of all of us. The position in Exodus sets out what we are speaking of, more than what stands related to Solomon. Each saint in his place and functioning as anointed, and God says, You are pleasing to Me. That is what is meant, I think, in Exodus 40, by the glory filling the tabernacle, and even Moses shut out, that is, his ministry; for the moment there is no need for it. All is pleasing to God.

J.D.U. The understanding of the cup in the Supper is of very great importance in helping us to reach that point.

J.T. It is the more positive side of the institution. The bread is positive, too, in the sense that it is Christ's body which we eat for support, as well as for a memorial of Him. We partake of it for support, but the Lord says more about the cup than He does about the bread. He says, "Drink ye all of it" -- that is, all the saints are to drink of it, and they all did -- those that were there. Then He speaks about it to them, meaning that He would have us to thoroughly understand what it means. It is to have an effect upon us. It had an effect upon them, because it says, "having sung a hymn, they went out to the mount of Olives" (Matthew 26:20). That was their movement, and the movement was pleasing to heaven. We may be sure that heaven was looking down with the greatest intent on that scene. "They went out to the mount of Olives". Jesus had often gone out there by Himself; He spent His nights there, and obviously His living associations were there; they are now moving to that place. It does not say He led them there. They sang a hymn and they went out, showing that they were now coming to the divine thought, they were moving upwards themselves.

C.S.S. The psalm says, "That my glory may sing psalms of thee, and not be silent" (Psalm 30:12) -- is that the thought?

J.T. I think that is right -- the place the glory has -- the scene is glorious. Yes, one's glory praises God, instead of enhancing oneself. This is seen in Mary of Bethany.

E.E. Referring to the Supper again, is it right to think that the cup was uppermost in the Spirit's mind because it says, "after having supped" in connection with the cup; it does not say that in relation to the bread?

J.T. The bread was formally detached from the passover breads. I think the meaning in the passage you quoted is that the passover supper was over when He took the cup. He was beginning a new thing. The word "supped" of course means the passover; they had finished that and now He is going on to something else. More is said about the cup than the bread. He says, "Drink ye all of it", and they all drank out of it. It is one thing that they do. The Lord's heart would be full of what is involved in the cup, and brings it to bear on them. Then it says, "having sung a hymn". It does not say that He did it; it is not the fulfilment of Hebrews 2:12, "in the midst of the assembly will I sing thy praises;" it is rather the mutual state of things that is developed. That is the thing to be noted. The ministry of the Spirit brings in that which changes us, and makes us like Christ and like one another. "Transformed" indicates a real change. It is a substantial change, from glory to glory, and I think that is involved in principle in their having sung a hymn and their moving to the mount of Olives. That is, a new thing is set on foot and the direction is upward. The mount of Olives means the link with heaven.

C.S.S. Would the singing of the hymn mark the end of the covenant phase of the meeting?

J.T. I think the passage indicates that we should dwell on the covenant side, because we are approaching the greatest thing -- the service of God in heavenly glory -- and it is well to have our hearts imbued with perfect love; to have our hearts together enveloped in perfect love. Then I think the Lord has something that He can truly lead and use.

E.F. Is it as we dwell on the covenant that the transformation takes place?

J.T. Well, it is as our minds are engaged with the glory of the Lord, but then it says, "even as by the Lord the Spirit". That is His active part in it. He is engaged in that service to bring us into a presentable

state. Joseph made a selection of five of his brethren to present to Pharaoh. The Lord made a selection of three to take up the mountain. The idea is, I think, to present us in suitable attire.

J.M. Does that depend upon what is written on the heart?

J.T. It runs with it, so that we appear in glory. It is a glorious scene. "Whom he has justified, these also he has glorified" (Romans 8:30). That is not only the gift of the Spirit, but what He effects in us. Then we go on to Ephesians, where you see what was in the mind of God before the world was, and that enters into the great service of the assembly.

J.D.U. Would the singing of the hymn be a preparation of the heart?

J.T. It is more than that as sung to God, but we are brought together in the singing of a hymn. What the Lord had said about the cup (they having drunk it) means that they were now together in affection; and this would be seen in the singing of the hymn. Thus they went to the mount of Olives.

C.S.S. Is the thought of changing "from glory to glory" that He would have the saints in all suitability to the God of glory?

J.T. I think so. The whole scene is glorious, and the saints do not detract from it. In a sense, we are glorious, as we enter and sit down together, for whom He has justified, them He has also glorified, which alludes to the gift of the Spirit. Then there is "from glory to glory". The impression produced by the Lord upon us; the presentation of the covenant is by the Lord, the Spirit. It is an authoritative, but a spiritual operation.

Ques. Is what you are thinking of in relation to the morning meeting?

J.T. It is a great principle of christianity. We are applying it to the assembly in this reading in order to make it practical, but it is a great broad

principle of christianity for us. When we come together in assembly, opportunity is afforded for a concrete expression of it.

Ques. Do you suggest that the thought of the covenant is one glory, but that there is a further glory that we move on to, and there is glory after glory?

J.T. That is the idea.

H.W. Seventy elders of Israel went up, and they were spoken of as nobles.

J.T. Well, that is one thought; but it is the second giving of the law that is alluded to in 2 Corinthians 3. The covenant is below in Exodus 24. In principle they were glorious as sprinkled by the blood. I mean in the type they were constituted glorious; all the people are linked up with the blood. There was abundance of it; setting forth the abundance of the love that envelops us, and we go up in that way. We go up as enriched, but as we go up there is the thought of ennoblement and I believe that brings in Ephesians. In Ephesians God, in order to make us suitable, to make us in every way dignified according to the place, says by the apostle, that He has "blessed us with every spiritual blessing in the heavenlies in Christ" (Ephesians 1:3). What a thought that is! The place of our blessings, and that they include all! Then He says He has predestinated us unto sonship through Jesus Christ to Himself. It is that we might be before Him in love. That is the sort of thing; that is really the fulness of the glory -- that we are before Him in love! It is not exactly what we are saying to Him in our worship, but what we are; what He sees there; the persons.

G.H. Does that verse in Psalm 45:13, "All glorious is the king's daughter within", bear on that?

J.T. Well, it does. It is "within:" inside the royal apartments, as the note shows, which corresponds

with what we are saying, for the place itself is glorious.

Ques. Do you think that the Lord might lead us in the morning meeting to a place of spiritual joy and silence? That is, that no one is really saying anything?

J.T. That is one of the greatest thoughts in the assembly -- that the brethren should be together in spiritual power, not only able to control ourselves in quietude, but in conscious relation to each other in love; laying hold of sonship, the relationship to which we were predestined anterior to the creation of the world. It was in the mind of God that there should be such beings before Him. So we now advance to the heavenly side, and we are there suitably, in dignity and liberty, every blessing being ours, and it is not here but there. It is where they are, and all is before Him. You are sitting before Him in the sense that God is pleased, and not only pleased, but He takes charge of the whole scene. God intimates, It is all Mine; all suitable to Me; and that is what I had in mind before the world was. How great that is!

J.S.B. So that when reaching that thought, apprehending it in spiritual joy and contemplation, we would not introduce the thought of forgiveness of sins?

J.T. No. It is what we are according to divine counsels now, and that corresponds more with Solomon's temple or house, for the glory filled it as the trumpeters and singers, as one, made one voice to be heard in praising and thanking Jehovah. The glory filled the house as if God would thus express His satisfaction and delight in the whole scene; because the furniture and all that was there largely typifies ourselves, that is, the saints. It is a visitation now, for God is delighted with us; it is a question of what we could say to Him. Of course, it is right to speak about the Lord, about Christ, about the Son

to the Father, but I think the Father expects us to say something about the Father to Himself, what He, the Father, is. The Lord laboured with the apostles before He went up to impress them with what the Father is.

A.B.J. If a word were given in the morning meeting, you would expect it to be on the way to this or in view of it?

J.T. Generally it is to bring in this side of the truth. That is usually what is needed.

Ques. Where does the thought of orphans come in?

J.T. That is the attitude we take up as we come together, that the Lord is not here. Our orphanage is modified by the presence of the Spirit. The Spirit is another Comforter. Still the parental thought is in the Lord, and He says, after He speaks about the Spirit, -- "I will not leave you orphans, I am coming to you" (John 14:18). I think the orphaned condition attaches to us as we come together in a hostile world. We come together, as it were, loyal to Christ, and He comes to us.

Ques. You spoke of the morning meeting as a scene of change. Is that an evidence of the abundance of life? The character of the living God is impressed upon it?

J.T. What could suggest it more than that? It is a scene of holy change from glory to glory. What a place the assembly is! It is a realm of glory; "to him be glory in the assembly in Christ Jesus unto all generations of the age of ages" (Ephesians 3:21). It is seen in Revelation 21:10, coming down from God out of heaven, having the glory of God. It has it.

J.D.U. There is a consciousness arrived at of belonging to heaven, although bodily we are down here.

J.T. That is right. That point should be before us so that we reach the divine end in the assembly.

T.R.Y. Is worship distinct from praise?

J.T. I think you may call praise part of it. The word ordinarily used for worship in the New Testament indicates a movement towards a person adoringly -- supreme reverence and affection, not necessarily anything said. The word in Hebrews 9:9 is somewhat different. It conveys the idea of the service of God that is carried on in a public way; and that would include, I think, what is said in hymns or in giving of thanks.

W.G. How far does reference to the death of Christ come into that part of the meeting?

J.T. I think reference in assembly to the death of Christ belongs properly to the Lord's supper. That is as here on earth, but Ephesians, as we have seen, takes us to heavenly places. We are blessed with all spiritual blessings in the heavenlies, that is, our place as in the relationship of sons. Then in Ephesians, too, we are said to be raised up together -- that is, with one another -- and made to sit down together in the heavenlies in Christ; so that you have elevation as well. You have liberty and glory in the covenant, and then ennoblement in the thoughts of God about us in the place where our blessings are; then ourselves in heaven. We are said to be raised up and set down in the heavenlies. When you come to that setting -- no longer local but universal -- the whole assembly comes into view.

G.H.McK. Did you say the furniture of the tabernacle spoke of the saints?

J.T. Yes, it does. Of course, there is what speaks of God too. In the oracle, the holiest, all spoke of God -- God in Christ; indeed the fact that the whole house, inside, was covered with gold speaks of God, "all in all", but this only enhances the fact that the saints are there, owned to be there as delightful to Him. What is outside the inner sanctuary was generally the saints. The different woods that were used refer to the saints, or to the Spirit. There was

only one wood used in the tabernacle, but there were several used in the temple. They denote dignity rather than durability or strength. The cedar of the house within was carved with colocynths and half-open flowers -- the evidence of fresh life in the saints. There were also palm-trees.

Ques. Would sons of the living God be part of the ennoblement you speak of?

J.T. Yes. That feature comes in next for consideration (Romans 9:26), "where it was said to them, Ye are not my people, there shall they be called Sons of the living God". It is not mere theory; it is practical. The Spirit of adoption is there. There is liberty and dignity in that way -- all being the living God.

J.M. Is the scripture in Corinthians preparatory to the one in Romans?

J.T. Yes. The covenant comes before sonship. The covenant is not with sons. It is with us as here on earth as a people -- between God and us. The relationship of sons does not require a covenant. A covenant is to encourage and assure us, viewed in our responsible life here; for us sonship belongs to heaven.

G.A.v.S. Then are the passages educative, progressing to the worship of the living God?

J.T. These passages lead on in that way. The relationship of "Sons of the living God" underlies the worship or service of the living God. In Hebrews 9:14 the writer is speaking of the covenant, but he introduces the word "worship", and therefore we have a link that fits in with our subject now. The worship comes in properly as we touch sonship by the Spirit, the Spirit of adoption.

Ques. So this ennoblement you speak of is the great objective that God has before Him in first approaching us?

J.T. That is what I understand, and Hebrews, whilst it does not give you the full height of our

relationship in chapter 9, it does in chapter 2:10, 11: there we are regarded as sons of God and brethren of Christ. That is the highest point reached in the epistle to the Hebrews. It is put down there as the thought to be reached through the general teaching.

Ques. Is worshipping in spirit and in truth something that is essential to the worship of the living God?

J.T. It is, and what we are saying about the great place the Spirit has in the covenant, helps us as to God being a Spirit. Perhaps we have not noticed that the last Adam is said to be a quickening spirit (1 Corinthians 15:45). Ordinarily no man can be said to be a spirit; he has a spirit, but Christ, the Son of God, is said to be a spirit -- "the last Adam a quickening spirit". Here in 2 Corinthians 3 He is said to be the Spirit. "Now the Lord is the Spirit". We have to accept that, and it helps us as to God being a Spirit, and to see that the worship of God is wholly spiritual.

F.W.W. Would you distinguish for us between the thought of sonship with God and also with the Father?

J.T. The Father is a more limited thought than God because the Father does not judge anyone. It is a term of affection and care, also expressing grace. It is, as it were, nearer to our understanding than "God". "Father" is a term well known among men, involving parental affection; it conveys nearness, promoting confidence and liberty. It is therefore the great family appellation of God. God is the great primary thought, and the great end too. God is to be known. He is to be "all in all". The name Father, of course, goes on eternally. Christ "gives up the kingdom to him who is God and Father" (1 Corinthians 15:24).

J.H. Do you make any difference between worshipping in the holiest and in the Father's house?

J.T. The holiest is the immediate presence of God. The rights of His majesty are seen as maintained

there immutably through and in Christ. It is not God "dwelling in unapproachable light", but in an order of things in which He may be approached by men. The holiest is a term of gradation, implying immediate nearness to God, which for us could be only through Christ. In the divine arrangement there is what is more distant and still owned of God as in relation with Him, but christianity involves immediate nearness -- the very presence of God, which is obviously the holiest. Besides being the holiest, it is the place of understanding. "To inquire of him in his temple" (Psalm 27:4), one says; and again, "I went into the sanctuaries of God; then understood I their end" (Psalm 73:17). Holiness as characterising a place is over against what is unholy, and hence has to do with present and millennial conditions and will not have force when sin is entirely removed from the universe. The holiest stands in relation to God; but entrance into it is essential to our enjoyment of our relationship with the Father. The two features are implied in Psalm 27:4 and 1 Peter 1:17.

Ques. Referring to your remark as to the Father being an eternal thought, would that be limited to what we speak of as one Person of the Godhead? We speak of Father, Son, and Holy Spirit, whereas what is eternal, I take it, would embrace all -- God.

J.T. Well, God would certainly, but the Father is differentiated from the Son and from the Spirit, and I think the term always alludes to one Person.

Ques. What about 1 Corinthians 8:6, "there is one God, the Father"?

J.T. We have to distinguish between the absolute or unrelated conditions of the Deity, and the relations into which They have come in the economy of revelation so as to be intelligible to us. They have taken different relations, so to speak, to execute Their counsels of love and in this way to be intelligible to us; in no sense intimating that any One of Them

is personally inferior to the Others. In this economy One of Them has taken up the relation of Father, and I think the Father has always to be connected with One. We cannot compass the Deity, and are only safe in keeping to the thoughts of the Holy Spirit in the Scriptures.

H.W. There is also the mediatorial side of things eternally?

J.T. Yes, that goes on. Mediatorship will, however, exist only in a very limited way; that is, as compared with the exercise of it now and in the millennium, but our enjoyment of our knowledge and relationship with God always depends on it.

G.A.v.S. What is the bearing of the words, "Everlasting Father", -- "Father of Eternity"?

J.T. That is a term applied to Christ as Man, the Child born, the Son given to Israel. I think it alludes to Him in His place in the millennium. It is a future thought. It does not refer to past eternity as far as I understand. It is what Christ will be. To use an illustration -- a man is said to be father of his country. It is that idea rather than direct parental relation with a family. In the latter sense God is Christ's Father, also our Father.

J.M. Is it the thought of origin?

J.T. Well, the word "father" does denote that, but the "Father of Eternity" seems to mean that He has that place mediatorially, exercising the feelings and care and love of a father towards all in the coming age. So you get Him using terms such as "child", "children", "daughter", in the gospels. He exercised that kind of care and affection towards the disciples and others during the days of His service down here.

E.S.W. Does the expression "God ... all in all" involve the Deity?

J.T. Yes. That is the final state of things, that God might be all in all. "All" would be as Object, and "in

all" as power. The word father is used with latitude in Scripture, applying even to the apostles, for instance, and to the prophets. It alludes to moral rights that are established in persons, and I think in the most supreme way on that line Christ is the Father of eternity -- the coming age. It may be translated 'Father of the age' (see note, New Translation). What a great thing it is, not only to have the Lord, as exercising authority, like a king, but He is Father to all, exercising parental care!

H.C. What connection is there between God as absolute, and God in revelation?

J.T. The connection, of course, is in Christ. He knows God in His absoluteness, being Himself in the Deity. It is One who can lay His hand upon both, as Job says. The idea of mediatorship extends wider than what is set up typically in Moses and Aaron. Christ knowing God in the absolute maintains the thought. In Christ, the absolute is maintained, that is, if He speaks to God, He would speak to Him in that way. He would speak to Him in a wider sense than we, as He alone can, but then we are, as it were, alongside of Him, as in John 17, as He speaks to God. We are not capable of taking that in, but impressions of it are received; the connection is there in Christ; it is never lost sight of. It goes on to the future; God all in all! The Son shall he subject to Him who is God and Father.

J.M. Does the term, "Sons of the living God" in Romans 9 stand in relation to the sovereignty of God in mercy?

J.T. The quotation from Hosea 1 is brought in to show what God has in His mind for Israel. These three chapters, Romans 9, 10, and 11, are parenthetical in the epistle to the Romans, so as to reconcile God's sovereignty in bringing in the nations through the gospel with His relation to Israel as a nation. He has not lost sight of the latter. He brings in this

great thought from Hosea -- even the thought of sonship applies to them, but sonship applies to us in a greater sense. God is now "bringing many sons to glory", and Christ regards them as His brethren (Hebrews 2:10, 11).

THE LIVING GOD (3)

1 Timothy 3:14, 15; Hebrews 12:22; 1 Thessalonians 1: 9, 10; Revelation 7:2, 3

J.T. We have had first Matthew 16, in which Christ is owned by Peter as "the Son of the living God". Then Romans 9, which speaks of believers being "Sons of the living God", and then 2 Corinthians 3, in which writing by "the Spirit of the living God" is spoken of, and then Hebrews 9, "to worship the living God".

What is before us now is "the assembly of the living God;" and intimately related with it, "the city of the living God" (Hebrews 12:22); and then, in 1 Thessalonians 1, "the living and true God", to whom the gentile believers turned from idols; and further in Revelation 7, "the seal of the living God".

In each of these passages we have an important feature of the truth, each in its own setting. There are others that we may refer to in the course of our meeting, such as 1 Timothy 4, which speaks of the living God, in whom believers trust, who is the Preserver of all men. And we have in Hebrews 3:12 a solemn warning against "turning away from the living God;" and later in that same epistle (chapter 10: 31), a further solemn word as to "falling into the hands of the living God". The most important features of these scriptures are the first two we read, that is, the assembly of the living God, and what stands related to it in the passage read in 1 Timothy 3, a chapter which speaks of eldership and deaconship. It is linked on intimately too with the Lord's own word in Matthew 16, "on this rock I will build my assembly". He is the Son of the living God, and He builds the assembly. In I Timothy 3 the assembly is seen in relation to the truth, that is, it is "the pillar

and base of the truth", the chapter dealing with rule in it. The letter was written that one should know how to behave oneself in "God's house, which is the assembly of the living God".

J.S.B. What does the apostle imply in regard to behaviour in the house of God?

J.T. Well, all that would comport with it. It is assumed that Timothy would understand. He was left at Ephesus to set in order, in the apostle's absence, what remained unordered. The apostle hoped to come quickly, but in case there should be delay, he sought that there should be no irregularity in Timothy's behaviour, and that others, of course, should know how to behave themselves in the house of God. Behaviour in the house of God is a very important matter. The house of God is such a great thought. It is where God resides, and those of us who are in it are to comport ourselves accordingly.

Rem. Ritual would be out of place in that which is of the living God.

J.T. It would; a ritual does not fit with the idea of what is living; not that there are not ordinances which are to be observed in it, but ritual according to the ordinary meaning of the word is a dead form.

C.S.S. Would the thought of the assembly of the living God imply activity, seen in those who stand by night (Psalm 134), instead of sitting, as Eli, or going to sleep?

J.T. You can see from 1 Samuel where the house of God is mentioned, how unbecoming the behaviour was. Of course, in the case of Eli's sons it was abominable, but even Eli himself was wanting in his behaviour. He was sitting by the door-post unable to discern that Hannah was a priestly person, that she was really praying in a priestly way. He thought she was drunk, he was unable to discern. His posture was not in keeping with the

house of God. Luke, following on Paul's line, stresses the idea of behaviour, comeliness in all things even to the way we sit or place ourselves in the assembly.

G.A.v.S. Would good behaviour spring from life, as derived from the living God?

J.T. Well, it would. The earth, as some of us were saying, bears fruit of itself, that is, there is latent power. This is seen in the christian, and it works out in the house of God above all places, but then there is the idea of regulation in it. What most christians need, especially young ones, is regulation. The garden of Eden was planted by Jehovah. There were all forms of life there, with plenty of fertility we may be sure in the garden, for a river went out of Eden to water the garden. It was kept fertile, but still Adam was required to dress and keep it. That is, he would regulate the life, so that it should be uniform, it should be uniform in its development, and I think that is what is in mind in this epistle, that however spiritual or energetic we may be, we need regulation.

E.F. Has the anointing anything to do with the thought of behaviour?

J.T. No doubt it has. Among other things, the anointing is in order that we might behave rightly, the word would have in mind the dignity which the Spirit puts upon us, including behaviour. We know instinctively somewhat how to behave in the assembly, but there are besides that, the specific injunctions that we get in this epistle. The anointing is the Spirit, of course, but it is the Spirit in the sense of dignifying us so that we know what to do. The house of God is always universal, only it must take form locally, for Timothy was set at Ephesus, which is evidently a locality.

Rem. What is living could not be formed by national features, or made to differ in one place from another.

J.T. Quite so, there is a sameness. "Thus I ordain in all the assemblies", the apostle said. There should be the same principles, and not only so, but the same methods, and observances. The apostle uses the word custom; "we have no such custom". There should not be amongst us mere local custom. There should be, not only uniformity of principle, but uniformity of custom in the house of God, for after all, we are one family. There is only one house of God, and we are exhorted "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; using diligence to keep the unity of the Spirit in the uniting bond of peace" (Ephesians 4:1 - 3). That really includes all that is external as well as what is internal.

J.D.U. Is the living character of things indicated in what is mentioned in the first chapter of Timothy? The apostle refers to "love out of a pure heart", and contrasts it with endless genealogies.

J.T. Yes, the highest expression of life is love. Love is really the most exalted expression of life, not that there are not other expressions of life. There is, speaking figuratively, vegetable life, and there is ordinary animal life, involving the idea of "soul", and there is life that is conveyed in the breath of God. These are just features of life; although they are seen in the vegetable kingdom and the lower animal kingdom, they really allude to certain spiritual features in us. So that we get such an expression, for instance, as the "fruit" of the Spirit, which is love, joy, peace, and so on, nine different kinds. Fruit is a vegetable suggestion. The highest order of life is in man. Taking Genesis 1, we have the vegetable life on the third day, the animal life, that is, fowls and fishes, called "living souls", on the fifth day. Then land animals and finally man on the sixth day. His is the most exalted

idea. All are applicable to us in a spiritual sense, only there are gradations of life, and I think love is the highest expression, love governed by intelligence. The living God is there in Genesis 1, He is operating and He ordered life on the third day. It was life as out of the earth, that the earth was to cause grass to spring up and herbs and trees. That is, He put the power of life in the earth, as He has put the power of life in ourselves. The chapter outlines the different features of life, man being the highest conception of it, he is a living soul by the breath of God.

Ques. Would the highest manifestation of life be in ministry Godward?

J.T. Well, I should think that; you mean what Hezekiah said, "the living, the living, he shall praise thee".

Rem. The thought here I suppose is representation. The assembly of the living God representing Him in this scene.

J.T. That is right. In Corinthians it is the assembly of God -- just in the locality -- the assembly of God meaning that it is His, without enlarging on the qualities. Here it is the assembly of the living God and you look for a living state of things, and that life should be regulated in us, working out in our behaviour.

W.A.P. Would knowing how to behave oneself include the active part of brothers in a meeting, giving out a hymn, or engaging in prayer?

J.T. I think it would. Here it goes wider, of course, but the apostle in 1 Corinthians has great regard for external order in the assembly -- how things are to be done. He makes much of that. One is struck with the references to order: he says, "I praise you ... that as I have directed you, ye keep the directions" (1 Corinthians 11:2). Of course, the idea of the house extends beyond our convenings or actual assembly meetings, it extends to our own houses and generally; as in this chapter we have that an elder is to have his own house

in control. I would say the fact that we are in the house of God implies order generally in us.

J.D.U. It embraces sisters too, does it not?

J.T. It does.

H.G. Is the law of the house in Ezekiel introduced to regulate behaviour?

J.T. Quite so. It is: "Upon the top of the mountain all its border round about is most holy" (Ezekiel 43:12). It is holiness in elevation. Corinthians is on relatively lower ground as regards these matters. It is initial. This epistle to Timothy treats of things at Ephesus, it had Ephesus in mind, which was the full result of Paul's ministry. It deals largely with the question of behaviour, but the behaviour in the house of God, and in persons who are living, and who know the living God.

N.B.S. In what sense is the assembly the base of the truth?

J.T. It is the support of it. When the truth is opened up, as in Paul's service, the assembly normally would accept it, and support it. It would be seen more at the beginning, in the unfolding of the truth. The idea of the house properly comes in under Paul, and through him there was a great unfolding of things, new things, the unfolding of the mystery, for instance, and it was a great matter that the assembly was ready to come forward, and support what was being unfolded. In Acts 15, Paul's doctrine was in question, and the assembly at Jerusalem ratified what he taught, not very positively, but it was supported. The way was kept open for the unfolding of the highest truths.

Ques. You would not separate the dissemination of the truth today from the assembly?

J.T. I should not like to do so. One would look for the Lord to give support through the saints for whatever comes out. Whatever feature is presented the saints should rally to it. If they do not,

there will be declension and the Lord will be obliged to come in judicially; hence the importance of following what is being ministered; proving all things, as they did at Berea. The brethren should follow what the Lord is saying, what the Spirit is unfolding. There is great encouragement in that for those who minister. I believe that is what is meant. Paul counted on it.

J.D.U. Would the fact of it being a living God mean that both conscience and faith are to be in activity?

J.T. Yes. We ought to have ears to hear; there is an appeal to the whole assembly as to this; it implies that we should be on the alert for what is being ministered, whether we listen to it or read it. There should be a following up of things. The apostle says to Timothy, "thou hast been thoroughly acquainted with my teaching, conduct ..." (2 Timothy 3:10). All of us, the young ones, especially, should be conversant with what is current, and lend their support to it. The Lord looks for that.

F.W.W. Do you connect the mystery of piety with the living God as expressed in the Lord Jesus?

J.T. The last verse of 1 Timothy 3 is to stress the idea of mystery. What comes out in our meetings, whilst we are glad to have anyone hear it, is to be regarded and known in a spiritual way. It should never be in our thoughts to reduce the holy things of God to the level of man's mind. I believe that verse 16 is brought in to check the tendency to bring the things of God down to man's level. There is the idea of mystery, and of course it is seen in the most exalted way in the incarnation. "The mystery of piety is great. God has been manifested in flesh, has been justified in the Spirit" (1 Timothy 3:16). That means that what came out in Christ was not simply justified by man's mental assent to it; it was by the Spirit He was justified. The incarnation was justified by the Spirit, and seen of angels, preached amongst the nations,

believed on in the world, received up in glory. All was in spiritual power, and beyond the range of man's intellect.

G.H-k. Timothy was told to guard the entrusted deposit.

J.T. Quite so. It was to be kept by the Holy Spirit.

G.H. What is the import of the house of God being described as the assembly of the living God?

J.T. The house is, as the word implies, a family residence; God residing here, and it becomes most attractive spiritually to the saints. To young people, there is a sphere of family affections emanating from God, to be found amongst the brethren, so that there is a home for the very youngest; a place of family affections, and hence, as common in all family abodes, behaviour is a great feature. The word assembly would convey another thing, that is called out, and also involves, I think, intelligence. "I speak as to intelligent persons". It involves persons who can take counsel together. "My assembly", the Lord says, "I will build my assembly, and hades' gates shall not prevail against it". Hades' gates allude to the power of satanic counsel, the universal lords of this darkness. We may be sure that a great deal of counsel is taken against the assembly, whereas in the assembly, in our care meetings, the counsel we take ought to bear on the overthrow of evil, the keeping out of evil, and the maintenance of the truth. The truth is tested and inquired into as it comes out. In Revelation 2 we read how the Lord commended Ephesus for trying those who said that they were apostles and were not, and found them liars. There was the power to discern and decide on the truth, and the contrary. I believe the word assembly has all that in mind, hence it is said to be the pillar and base of the truth.

Ques. Do these two terms, the house of God and the assembly of the living God, bring together affection and spiritual intelligence?

J.T. That is how the truth stands. There is included in the thought of the assembly as the pillar and base of the truth, the assembly viewed as the temple of God. There would be care too, as the apostle says, "how shall he take care of the assembly of God?"

G.H. This would be the assembly, then, in a provisional setting?

J.T. Yes. What it is now, whilst the truth is being unfolded. It is the time of the unfolding of the truth, and there is that in this world which stands by the truth; it is no question of gift, but spiritual ability to discern the truth and maintain it.

E.M. What is lacking in companies where there are customs that are not universal?

J.T. Well, I think these irregular customs are usually the outcome of what is national or sectional. The saints are drawn into imitation of what is current religiously. I think the law of the house upon the top of the mountain being holy (Ezekiel 43:12) is to stress the exalted thought; what is above the common level.

J.D.U. I suppose there can be no such thing as orthodoxy in a stereotyped sense, being connected with the living God?

J.T. While orthodoxy may be to a large extent correct, it is the letter rather than the spirit of the truth and is the opposite of what is living. It began generally about the second century, or perhaps a little earlier, immediately after the apostles were taken. The leaders began to formulate the doctrines of christianity, adding philosophy. That has gone on ever since, and characterises christendom today, whereas christianity is from the living God, and hence life must mark it.

W.G. Is the Spirit speaking continuously in that way, He that has an ear, let him hear what the Spirit says to the assemblies?

J.T. That is just the truth; if we have an ear to hear, we are waiting for the Spirit to speak, and that keeps us going on in a living way.

C.S.S. Would there be an order suggested in this chapter, of conducting one's own house, conducting oneself in the house of God, and then taking care of the assembly?

J.T. Yes. Behaviour includes not only persons who are specially caring for things, but everyone, brothers and sisters alike. This epistle is very remarkable for the detail we get, for brothers, sisters, and even children.

Ques. There is no suggestion of gift in elders and deacons is there?

J.T. No, it is more experience, and, of course, qualifications in a moral way.

G.H. Would the delay in the apostle coming bring out in Timothy the spiritual development referred to?

J.T. Delay, or the absence of persons on whom we depend, or are expected to depend, usually tests us. There were tests by the apostle being absent, by Moses being absent, and by the Lord being absent. We see how the people departing from Moses in order to provide the needed things for the tabernacle answer to this test (Exodus 35:20 - 29). We are always tested in this way, and the test brings out where we are, so that Timothy would be tested by Paul being absent.

J.M. Would trustworthiness as seen in the virtuous woman, come out in that way?

J.T. Quite so. It is the absence of her husband, as you might say. Proverbs 7 brings out the contrast to that, where the wicked wife knows that her husband is absent and takes advantage of this to sin. That has its counterpart in christendom today. The virtuous woman is concerned about her husband being known in the gates in his absence. That is,

the assembly takes care of things for Christ in His absence. You get this much in scripture. The Lord takes children in His arms and blesses them, and then He departed (Matthew 19:15). What is to become of the children? The parents are tested by His absence. So in many instances absence tests us, but the test is to bring out what is latent. If we accept the absence and rely on the provision made for the absence, we shall prove victorious. The Lord is looking with great interest to see how every gathering of His people throughout the world gets on. How they work out their own salvation with fear and trembling, recognising that God works in them both to will and to do of His good pleasure. It is delightful to heaven to see the divine plantings prosper. On the other hand, the Lord says, "Every plant which my heavenly Father has not planted shall be rooted up" (Matthew 15:13). God looks constantly to see what is of Himself here working out. 1 Timothy 3:16 is remarkable as the end of what we have in the chapter. It is a wonderful consummation of the instruction, the greatness of the mystery of piety, what the saints have in the way of mystery, holy things that we cherish and keep from the natural, rude mind of man.

G.H.McK. What is the force of the word piety?

J.T. I think it is bringing God into what is here. We are brought into what is there "in Christ" and as I apprehend what is there, I bring God into my circumstances here. That is what marked the Lord throughout in the gospels. It is the mystery of piety, how He was here, manifested in the flesh, not justified in men's minds; they did not justify Him, it was the Spirit that justified Him, nor will He ever be justified save by the Spirit.

G.H.McK. What do you mean by that?

J.T. That the incarnation is justifiable. It was the wisdom of God, and the natural mind of man

does not grasp that. The incarnation can never be grasped by the natural mind, but it is "justified in the Spirit, seen of angels;" that is, angels are sympathetic. They saw God manifest in flesh: the Lord said of men, "they have both seen and hated both me and my Father" (John 15:24). How wonderful was the presence of God here in manhood, accompanied by the justifying power of the Spirit in everything that was done!

D.N.D. Does the mystery correspond to "the hidden things" belonging "to Jehovah our God" in Deuteronomy 29:29?

J.T. Well, there, what was hidden was known to God only, whereas the mystery is known to the saints, that is, those who are instructed into it by the Spirit. The thought of it is inclusive, but rigidly exclusive of the natural mind, which has nothing to say to these things. The very opposite of the instruction here is seen throughout christendom, where everything is brought down to man's level, so that christianity has become in men's thoughts just a religion of the world -- that is all it is publicly.

W.B.P. There is a danger of our casting our pearls before swine.

J.T. There is indeed.

C.S.S. Who are the "you" -- "to you it is given to know the mysteries"?

J.T. Characteristically all christians. He was speaking to the disciples, of course; He also said, "Blessed are your eyes". What eyes they were! How few eyes are really blessed! Verse 16 is to be connected with Christ. The mystery, "God has been manifested in flesh", I believe that is the proper reading. It is disputed, but there is no doubt that that is what is meant. Things are not to be brought in to gratify man's mind, because as soon as a thing becomes of any moment in this world, men would like to have a part in it. When christianity was established in the power of the

Spirit, men began to see that there was something in it which would do them some good to take part in, and that is what the Lord intended was to be shut out.

Rem. That keeps divine things on their proper level.

Ques. Do we get individual instruction as to the assembly in this chapter?

J.T. Yes; each individual in it: "that thou mayest know how one ought to conduct oneself in God's house".

Ques. What is the thought of the pillar?

J.T. It is something to be seen as a testimony, like the pillars named Jachin and Boaz, and the twelve pillars that Moses raised up at the foot of Sinai.

G.H.McK. The same as, "A city situated on the top of a mountain cannot be hid" (Matthew 5:14).

J.T. Yes, for testimony. Not for man's gaze, but testimony there in a spiritual way, so that the overcomer in Philadelphia is to be made a pillar, because that is what he really is in the testimony of God now.

As regards the second scripture, Hebrews 12, we have a cognate thought to what we have been engaged with as to the assembly; it is "the city of the living God, heavenly Jerusalem". The word city, of course, is a more general thought: the capital is a centre of light and rule, but Jerusalem has its own place too, here "heavenly Jerusalem".

F.W.W. What have you in mind as to that?

J.T. Well, the name has acquired a fame. There is fame in that name, and that has to be kept in mind; it is not to be desecrated; the name must not in our minds lose its place or power. Jerusalem is said to be "the city of the great King". If we have taken it up at all we do not want it to lose its lustre. The idea of Jerusalem is to go through. It is a higher

thought than Zion in the sense of its distinction as applying to Christ's bride, and is seen as the divine residence in relation to the millennial world. Zion is the first thing. There are eight things mentioned here. Zion is like the constitution, as for instance the constitution of this country, whereas the capital is another thing; then the universal gathering is another thing, the parliament so to speak, the third thing mentioned here. Then the society of the system, the assembly of the firstborn ones; persons of distinction in a social sense spiritually. These are great thoughts. We have come to them all. They are all viewed as completed here, that is, they are viewed abstractly, but there is to be some answer to them in a concrete way in the assembly now. The idea of the constitution is simple, it is a sense of mercy: "according to his own mercy he saved us" (Titus 3:5).

E.E. Viewing it at the present moment, is the throne of God on earth in character?

J.T. I think so, it is in the assembly, the assembly has taken the place of all that Jerusalem stood for in the old economy. "Beautiful in elevation, the joy of the whole earth" (Psalm 48:2).

G.H-k. Does legislation flow out of the constitution of the assembly?

J.T. Yes, the constitution must be the basis of all legislation, as is usual in all countries. The city of the living God is the great thought before us and it is also called heavenly Jerusalem; its heavenly character gives lustre to all that is done.

J.S.B. Would you help as to having come to these things, rather than regarding them as merely future?

J.T. It is a feature of Hebrews that we have come to finality, and one of the leading words in Hebrews is "we have". It does not mean that the saints addressed were characterised by having these things. Things are sometimes put in the abstract, so that we should take them up. "Ye have come to mount Zion", the allusion

here is to Israel, having traversed the desert and camped before the mountain. They came to the mountain, and God then began to open up to them His thoughts. Well, we have come to mount Zion, that is the first thing. We want to see what it is, that is the principle of Hebrews, that the things are there for us, and we are to work them out, so that the first great thought is as to the constitution. It is sovereign mercy, and that is to work out in our relations with one another.

G.A.v.S. Would mount Zion show the way in which the constitution is worked out according to the truth we have in Timothy?

J.T. I think the city would be like 1 Timothy, that is, rule in the assembly. Titus runs with 1 Timothy and there we have much made of mercy. The two epistles go further than the constitution: there are laws worked out according to the constitution.

G.A.v.S. What is meant by "just men made perfect"?

J.T. All is anticipative here; it is, I think, the acquirement of our bodies of glory, making the complete man, spirit, soul, and body. It is spirits of just men we come to, but they are made perfect, meaning that they have every means of expressing themselves, they are not lacking in anything. This follows "God, judge of all".

G.A.v.S. Would it have any reference to their display in glory?

J.T. Well, they will not be lacking as men; disembodied spirits are lacking. We are not made perfect, I apprehend, until we have the means of expressing ourselves, in every sense being what God intends us to be, including our bodies.

Ques. Is it men that are perfect, and not the spirits?

J.T. "Perfect" refers to "spirits", I believe.

G.H.McK. Why do you stress the spirits, that we have come to the spirits of just men made perfect?

J.T. Because after all, that is what you are. Your spirit is what you are really. You say, What a spirit

that man has! Well, that is the man himself. Thus if I go to be with Christ, as falling asleep, my spirit goes, but I go. Stephen says, "Lord Jesus, receive my spirit;" but I am imperfect until I receive my spiritual body.

G.A.v.S. I was wondering whether all this is connected with the apprehension of "the living God". Would such a phrase as "just men made perfect" appertain to what He is as the living God?

J.T. Just so; your point is life, and that is borne out by the Lord's remark in Luke as to Exodus 3:6. He said, "the God of Abraham and the God of Isaac and the God of Jacob; but he is not God of the dead but of the living; for all live for him" (Luke 20:37, 38). That is what is in mind here, they are made perfect. God is the God of Abraham according to His own mind as to him, not simply as a disembodied spirit, but Abraham as a just man.

J.D.U. Is it a help to us today to connect this innumerable company of angels with this living system and the living God?

J.T. Yes, the allusion is not the administrative side, but rather the legislative side of the system; the saints, as we saw, come together, as it were, in congress, or parliament, where they take counsel. J.N.D. says the word translated "universal gathering" refers to the States of Greece, but it would include gatherings for festive purposes.

G.H. Does the local assembly provide an inlet into these things as suggested in the gates of the heavenly city?

J.T. I think it does. In a practical way that is the inlet to all this. Entering the local assembly in an orderly way, according to Corinthians, in the recognition of the Spirit, we are let into all this in a practical concrete way, so that the end of the meeting is a universal position, and a heavenly one, too.

Ques. What exactly do you mean by heavenly?

J.T. Well it is the heavenly Jerusalem; for instance, in Ephesians we have a peculiar word used where it is said that we are blessed "with every spiritual blessing in the heavenlies". It is not that our minds are directed to different places, but to the fulness of the idea of heaven. Paul says, he was caught up to the third heaven, I think he reached the full elevation belonging to us as creatures. There is that which is beyond that, but the third heaven certainly gives us fulness in height. That is what I think we are to reach in assembly; what we are above, where our blessings are, and our relationship with God there, and our correspondence with Christ there, "accepted in the beloved". Then in chapter 2 we are raised up together -- that is, with each other -- and made to sit down together in the heavenlies in Christ.

C.S.S. Is the vista that is spread out before us so wholly marked by life, and of such a distinctive character, that the necessity is to learn how to behave ourselves?

J.T. Yes, and the heavenly Jerusalem would mean, the city thought in its fulness. When we come to Revelation 21 we see it -- the bride -- as new Jerusalem, and it comes down out of heaven from God. This should give lustre to all our proceedings administratively.

H.G. Is the thought of display connected with the city?

J.T. It is in that way seen in Revelation. It is God's best; the metals, the figures used all show that it is the best conceivable thing outside of what is divine, that is divine Persons.

J.S.B. Would you say a little as to the scripture in Thessalonians turning to God from idols?

J.T. It brings out the true God. The true God, connected with Him as living: the living and true God; the idea of the true God being added, is to keep us from idolatry. It is a question of deliverance. The

saints turning away from idols, whatever they were, to a God thus presented and known. The Lord uses the term, the true God. To "know thee, the only true God", and John uses it and applies it to the Lord Himself; "He is the true God", and there again the connection is, "keep yourselves from idols". It is to deliver us from all that disputes the thought of God in our souls. He is the true God.

The living God, I suppose, would save them from judaism, because judaism had a very great place in Thessalonica, but then heathendom had a place there too, and the true God would bear on heathendom. Of course, we have to be delivered and preserved from both of these things.

Referring now to the passage in 1 Timothy 4, where we read, "we trust in the living God". He stands related to the whole human race, the "preserver of all men". That is, the Spirit of God connects God with all men, with every single person in the world, that, "he is not far from each one of us", Paul said, and "in him we live, and move and exist" (Acts 17:27, 28). He even brings in their own poets to show that they were the offspring of God. An important side of the truth, especially in the gospel, is to have in mind that we are dealing with creatures of God, not simply wicked men. The gospel is to be preached to all the creation, and in preaching it to men who are unconverted the point is not only in mind that they are wicked men, but also creatures of God, that there is a link between God and them as His creatures.

J.M. Having in view that they should turn to the living God.

J.T. Yes, and it establishes confidence in their hearts. It gives them to understand that there is a link between them and the living God, but they will forfeit it if they remain in unbelief. The world is now held in reconciliation provisionally.

G.H.McK. Do you think it is happy for the preacher to address men as sinners?

J.T. Well, Peter addresses "Men of Judaea, and all ye inhabitants of Jerusalem;" and Paul said, "Israelites, and ye that fear God, hearken;" and on Mars Hill, he said, "Athenians". You find in the addresses given in the Acts that there is respect for men whether they are Jews or heathen, they are regarded abstractly, and that is the way to establish confidence. Of course, the person's sins must come up, repentance too.

G.H.McK. You think it is important that confidence should be sought?

J.T. That is exactly what Luke's ministry would teach us, following up Paul's. Paul's address on Mars Hill, his address in Lystra, his address in Antioch, Peter's two addresses in Acts 2 and 3 are models. They are set down as precedents for us to go by. We must have respect for our fellow men. The living God, in 1 Timothy 4, is said to be the "preserver of all men, especially of those that believe".

W.B. Is that preservation moral, or creatorial?

J.T. It is creatorial, that is what is meant. Not that God is not helping men morally, too. "The powers that be are ordained of God". In Revelation 7 we see that the seal of the living God is upon His people as numbered, the number He has in mind in His counsels. It is a question of His number, the number sealed. Paul says that he endured all things for the sake of the elect, "that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10). The seal here is on that side of the truth. The second half of the chapter is the other side, namely, that there is an uncountable number, as far as creatures are concerned, of the redeemed, but that does not militate against the first part of the chapter, that God has His number, and what we think is uncountable fits in with God's number, the latter being a question of predestination.

J.D.U. It means that every individual counts?

J.T. Exactly, and no believer is an accident. It is all in perfect order according to the infinite accuracy of the divine counsel. It happens as God would have it. He makes things fit. It is a great thing to have that in mind, I think, in our ministry, that God has His number, and the seal means that they are secure.

G.A.v.S. The seal of the living God?

J.T. There is in it the evidence of life.

J.D.U. Why is it on the forehead?

J.T. It is the profession, where it can be seen, so that we are known by life, not only by what we say, but what is seen. It is a living state of things.

Rem. Known and read of all men, is that the thought?

J.T. Just so.

C.S.S. In view of all this, is there a danger of our turning away from the living God (Hebrews 3:12), in contrast to turning to Him, as in Thessalonica?

J.T. That is very solemn indeed, a striking contrast, and shows the importance of the brethren in these last days maintaining the thought of life, because it is in the saints that the living God is now expressed and the thought of life maintained. It makes it all the more serious for persons who turn away, and alas, how many have turned away from the presence of life, the presence of God in a living way among His people! The next thing is "falling into the hands of the living God", that is, ultimate retribution at the hands of the God they turn away from.

THIS CITY

Acts 4:27, 28; Acts 18:9 - 11; Hebrews 12:22

The object in view in reading these scriptures is to speak about the idea of a city, in relation to both evil and good, particularly "the city of the living God". The thought of a city is well known to us as set out in the Scriptures, and as having been prevalent throughout the history of mankind from the outset, but I desire to confine myself to these two thoughts, what it is in relation to evil, and in relation to good, the good that may be in the cities of the world; and then the city of the living God in which there is nothing else but good, which is the positive presentation of the idea.

The inclusion of the words "in this city", in Acts 4:27 is according to the best authorities, "for in truth ... in this city;" and spiritually the words "in this city" have a place in this setting, for the history of Jerusalem is in mind. It was the city of the great King, but it had become the residence of evil, the most consummate evil; so much so that the Lord intimated that it was scarcely possible that a prophet should suffer outside of it, as if murderous opposition to God and His mind had found a residence in this once-favoured city. The Lord Himself, too, in view of the gospel, said "remain in the city". He was then in it, although risen from the dead. He suffered in it according to Revelation 11:8, although according to Hebrews 13:12, He suffered without the gate. His sufferings were in it, morally, and it was, therefore, the one spot on earth least deserving of grace. In spite of that they were to stay there until clothed with power from on high, and the preaching of the gospel was to begin there. So to continue that thought we read in Acts 4, "in this city", the one they were in at that time. So

in Acts 18:10, it is this city; it was one the Lord was in again -- a gentile city. He was in it, not only as risen, as in Jerusalem, but as having ascended into heaven, He appeared to Paul in a vision in regard to that city; a very significant fact, for He had much people there.

The bearing of what is to be said at this time is "this city", the one we are in now. The Scriptures always bear immediately upon the person, or persons, who are reading them or dealing with them. So in this passage in Acts 4, it is "this city", the one they were in. They had remained there according to the Lord's directions, not only until they were "clothed with power from on high", but had continued on there in that city exercising the service of grace in most marvellous power. Indeed, the testimony of the apostles in it was one of the greatest of its privileges -- such marvellous power being demonstrated in that testimony. The glory had never been in it as it was at Pentecost, and it was loth to leave it. The same power was seen elsewhere later, but now it was there in relation to the city. God regarded it abstractly for the moment, as according to what it was in His mind, and presented a most marvellous testimony there, not only in words in living power, but in the effect of the words; so that notice had to he taken of the effect of the testimony rendered. It was forced under their notice. They would have it that it was the effect of new wine; the enemy was working immediately to counteract what God was doing, to discredit it, as ever, but Peter's address makes plain what it was. It was a wonderful intervention of divine power, the blessed Spirit of God Himself, having come down, found suitable vessels in Peter and the other apostles, and thus the testimony was effectively rendered. Thus for a considerable time afterwards, the Lord having in mind His word that they were to tarry there, this great service went on, and there was not only actual power by the Spirit, but moral power in the

vessels, that is the ability to bear patiently the terrible sufferings that were forced upon them.

So Peter and John being let go, came to their own company; that is what love values. It is said of the Lord, "having loved his own ... loved them to the end:" now the thought is connected with the apostles. What can be more priceless on earth, dear brethren, than "our own", in this sense in the particular city in which we are? We are to clothe all that are in "this city" in this way. "Being let go, they went to their own company" and unbosomed all their exercises and their triumphs; and what a heart-felt sympathy there was in their sufferings and their services! Then the prayer was most suitable. I would call attention to what they said to God. They took account in their prayer of Psalm 2, and spoke about it very suitably; it applied exactly. Nothing in a way is more instructive than the use of the Old Testament scriptures in the New; the exactness spiritually, not only verbally but the spiritual exactness. Verbal exactness is not always necessary for conveying the sense of a passage, but spiritual exactness is what strikes you in the use of the Old Testament scriptures in the New. Here Psalm 2 is quoted, which is one of the outstanding psalms, governing the whole Book. The first Psalm is the moral side, as no doubt you have often heard; the second Psalm is the official. It is against the official, that is, Jesus anointed, that Satan specially raises opposition. Psalm 2 is brought forward here with spiritual exactness to the very moment in which they were speaking. It is always important to keep in mind the exact moment, the exact time and place in which the scripture is spoken or read. In quoting the psalm the apostles and those with them bring it down to their own circumstances. They say "both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city". Historically, of course, it was so. We know in the endings of the gospels, how this murderous

combination conferred whilst the Lord was opening His heart to His own. Outside, there was this wicked combination against Him. No one knew it better than He.

This opposition continued, for Peter and John were themselves the suffering witnesses to it. There was no change, for Jerusalem had not repented. There are conditions like this abroad today. The Lord says of Jezebel, "she will not repent", and thus there is retribution: there are fixed conditions, governmentally, in christendom -- God has acted, imposing conditions, and fixing them, inasmuch as men have gone on in persistent opposition, in spite of remonstrance and gracious appeals. This is a very solemn matter. It may be so with individuals, persons who have gone on in a self-willed way against the truth. God fixes that state upon them; a very solemn thing for those who will not repent. The Lord says, "I will kill her children with death". That is a condition that exists today throughout christendom; it was developed in Jerusalem -- a hardened condition. The Lord had prayed for their forgiveness, but there was no weakening of the opposition. Indeed the word in the message sent after Him said: "We will not have this man to reign over us". The prayer in Acts 4 makes no allusion whatever to any weakening of this attitude, and so they say, "now, Lord, look upon their threatenings". The murderous attitude toward Christ and His people was unchanged in Jerusalem. The high priest was suitable, as linked with the Sadducees, for the purpose of the enemy; the leading testimony now being the resurrection of Christ, and the Sadducees denied the resurrection.

Dear brethren, these are the conditions with which we have to do in this city -- the one we are in now. Whatever the outward appearances are, these are the underlying conditions; let there be no mistake about that. Some cities may be worse than others in this sense, but let there be no mistake, in a greater or lesser degree the cities of the nations are all permeated by

this, and in time it will appear in "the great city, which is called spiritually Sodom and Egypt, where also their Lord was crucified" (Revelation 11:8). The immediate witnesses of Christ were allowed to lie unburied in its streets after their faithful testimony. It is well that we should be apprised of this, not that we should say anything at all against authority, but we should recognise that when the test comes, the underlying conditions in all the cities of the world will be marked by these things. They are gradually and surely drifting in that direction and God would have us to utter our prayers accordingly. Not that we should pry into the evil; but accept our function of holding out against it at least in principle and in testimony, for it is in this way, among other things, that evil is held in check.

The prayer is the point here; as they prayed, the place was shaken; not yet the city; presently the city will be shaken with the shake of judgment. The place is shaken, and the power that is in it is of the same power that is working in us. That power will be used presently against evil retributively, and is being used now, more or less against evil in a moral way by every christian. The same power by which we draw near to God, is the power by which we can stand up against evil and testify against it.

In chapter 18, the Lord expressly says, as to Corinth, "I have much people in this city". That brings in another matter, that in praying for the authorities of a city or a country, we have in mind what the Lord has in them. There can be no doubt that He has holdings in every city, especially in christendom, and as visiting these cities, as He does, in a sense He would always say, in this city. That is really a great feature of local responsibility. It is that the Lord comes into the city, town, or village in which the saints may be, and then He says, This city, or, This village. That is, He stands alongside of us, and in truth, we never get a right view of things until we stand alongside of the

Lord, or He alongside of us, and utters His thoughts, and we see things from His point of view. There is much more of His activity than we are prone to think. Indeed Revelation says that He walks in the midst of the seven golden lamps. He stands in relation to all the assemblies, and in His visitations, He will say, This city. There can be no doubt that many of the dear brethren in this city have experienced this in prayer or otherwise; how the Lord has given them to understand as to their particular exercises and sorrows that He knows. He says, "I know". What a comforting word! He says, "I know" to every assembly that He addresses in Revelation.

Now the apostle Paul had been in this city, Corinth, for some time, and in this chapter certain things are said to have happened. The Lord might have appeared in a vision to Paul earlier, but he did not, according to the record -- not that the apostle had not been much in exercise and prayer, because chapters 17 and 18 show that he had the profoundest consideration for that part of Greece. He had been to Athens, but with very little result, his spirit was stirred, but there was no vision there. He had been in Corinth a considerable time, waiting for Silas and Timotheus to come, and as soon as they were come, he was pressed in respect of the word, as if he felt it was the word that was needed there; not exactly the terms of the gospel, but the mind of God was needed there. It was a place of learning and profligacy, too. The word of God was needed to search out the actual state of things. The Lord waited for the right moment, as He always does, and He appeared in a vision in the night. I suppose the allusion would be to quietude, when one is free from the burdens of the day. It is always well to make room for the Lord in the quiet hours of the night. It was a vision, but so vivid that the Lord speaks of Himself as actually in this city. He says, "no one shall set

upon thee to injure thee; because I have much people in this city".

Now we have to view the cities in which we are from these angles. First, what they are in relation to evil. The peculiar kind of power there is in the concentration of humanity in a regularised community. All that is capable of attracting the human heart and gripping it, is found, from the standpoint of evil, in the cities. We do well to bear this in mind. It ought to enter into our prayers. The cities of the world seem to be the special places for the development of evil; as we see in Luke 8, the man came out of the city having the legion of demons. Decapolis means the place of ten cities. It is the concentration of evil in an organised way. On the other hand, in spite of that, it is wonderful to see, as one moves about the world, how the young people, and old, too, are being delivered and kept, an exhibition in these latter days of the intervention of God, His power for salvation, as Paul said, "that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10). It is the salvation that is in Christ Jesus, giving the saints another status, and attached to it is the wonderful thought of glory. I believe we can see it; the idea of salvation in the young and the old, and the glory, in a moral sense, shining. That is a great thing; to have the glory shining in our salvation. That is a principle with God from the outset, as to His people viewed collectively, that the glory comes in and shines. Both in regard to the tabernacle and the temple, God comes in and takes charge of it all, God being pleased with His people as in their places in the assembly.

So, as I said, the Lord would instruct His servant in regard to the people in Corinth. Not that Paul was ignorant of the evil in that city; he was not, and hence his ministry took character accordingly. He gauged what was in the place from the standpoint of evil. So according to the vision, despite the terrible conditions

of this city, his ministry was to go on. The Lord says, "No one shall set upon thee to injure thee; because I have much people in this city". What a great thought that is, as to these large cities. One rejoices in what there is now here: indeed what is present in this meeting. "I have much people in this city". If the Lord were to speak tonight, He would remind us of it. His own are here, but the much people are viewed abstractly; they are to be secured. We must never let this out of our mind -- what the Lord thinks of in this city; what He actually has, and what He has yet to be obtained through the gospel. The apostle stayed eighteen months in Corinth, which was a long time for him -- a long period of his service, in order to carry out the Lord's wish that those much people should be secured. His ministry and epistles show unmistakably that he gauged things rightly in the presence of the Lord, so as to secure them from the peculiar kind of evil that was in that city.

Now the final thing is the city, not only of God, but "the city of the living God, the heavenly Jerusalem". It is a full title of what God has in His mind in regard of a city. We have much of it throughout the Old Testament, but this description is very beautiful and stirring. This is one of the eight items given in this list to which we, as christians, have come. One could say a good deal about each of them, but I am just speaking about this one item, coming in after Zion; "the city of the living God, the heavenly Jerusalem". We have come to that. The epistle to the Hebrews does not go into the things it speaks of in the concrete working out of them, as is seen in other scriptures. The state of the saints was very low, and what was in mind was to interest them in the greatness of what they had come to. It was for them to work out the significance of each of these eight items. They had very largely lost the power of them, and they are reminded of what they had come to, and my thought

is, not to speak of it in the objective sense only, in which it is spoken of here, but as having part in it, because in truth the saints to whom the epistle was addressed were part of the city. Every true christian is part of this. The book of Revelation opens it up to us in a striking manner, but this is the city of the living God, the heavenly Jerusalem, and I refer to it on the side of our having part in it. Not only that we have come to it -- the feeblest christian may have come to it; but how blessed to have part in it! It is a matter of spiritual experience. Most of us have an idea of it, and it is being worked out, I believe, throughout the world, and it is a testimony; that is the idea of administration carried on in a heavenly way, and not only in a heavenly way, but in a living way.

There is available to us what is represented in this idea of what we have come to as christians, and of what is workable in the way of carrying out the mind of God in government and order. It has to be taken up now, in an abstract way, but inasmuch as there are two or three or more who understand it, it is workable. I believe if there is one thing more than another that the Lord is stressing, it is that the dispensation should be carried on to the finish, to end up in some sense as it began, that is, in a living way, and in a heavenly way, and especially in regard to our administrative matters. We are so prone to borrow from our own thoughts or from the world's way in these things. Government is greatly stressed amongst the nations. I am speaking now of ordinary government as it is today. Never was so much money spent on government in the history of the world as is done today; the extraordinary expense of government is noticeable everywhere, but then God would meet that in His way, in a heavenly way. So in regard of administration, one of the first things you get in reference to the assembly convened in its public bearing is that the brethren were saying, "The Lord is indeed risen and has

appeared to Simon" (Luke 24:34). That is to say, the great principle of grace in dealing with an erring one is stressed; and then the second thing is that He was made known to certain ones in the breaking of bread.

These are two great public factors, the principle of grace and the Lord's supper. How can we go on together, how can we carry on the idea of the heavenly city aside from the supply of grace; grace reigning through righteousness; and, on the other hand, the constant recalling of Jesus, of our Head in heaven; constantly being reminded of Him in the memorial that He has left us? These two things run together publicly, and every one of us should see to them; should see that grace reigns through righteousness, and that there is a place for the Lord to come in and out, bringing in heavenly freshness and power constantly, so that every bit of administrative activity is governed by these things. If it were a question of choosing an apostle, it must be one that "assembled with us all the time in which the Lord Jesus came in and went out among us, beginning from the baptism of John until the day in which he was taken up" (Acts 1:21, 22). It is in that way you get the thought of the living God carried on practically, the city of the living God. Life is expressed in the Lord coming in and out amongst us. Of course, it is expressed by the Spirit. The Spirit is life, but things are never to be on the principle of judaism -- that is, on the principle of demand without supply. It is a living and heavenly state of things. It is the idea of the reflex of what is in heaven in the way of government that has to be carried out here on earth.

Now in view of all that, the other side is, that if I am in this city, my responsibility is to observe that the Lord has placed me here under these conditions. He has placed His authority here and so He says to Saul, who was subsequently to work it out more than anyone, "go into the city, and it shall be told thee what

thou must do". That is what every person who is amenable to discipline has to bear in mind. Not one of us is immune from discipline. I have to respect the idea of the city, and move in that way. I have my individual liberty with God, and I stand or fall to my own Master. Nevertheless, I have to observe what the Lord said to His great servant, "go into the city, and it shall be told thee". The Lord saw to it that things were right in that city. Otherwise, Saul would have had a poor handling, even with a man like Ananias. How easily we may misrepresent the Lord in the way we handle matters, but the Lord prepared Ananias and he handled it most beautifully. Why? Because the Lord went before, and fitted him to do this. So that Saul was cared for according to the Lord's mind. The Lord had in His mind that Saul should be impressed from the outset of his christian life with the thought that the Lord had authority here. Saul was to get the idea into his mind as a christian, that the Lord had authority here vested in certain ones. He did not say, the assembly, or the saints, it is in "the city". Saul was to be impressed with that, but then he was led in in blindness. Saul's eyes were opened in the city, not like the man in Mark 8, who was taken out of the city. Saul was to see, not the wicked things, but what the Lord had set there. That is a great matter.

To illustrate this before I close, I would remind you of Boaz, the progenitor of David, the great city man, who took Jerusalem. The thought was beautifully set out, as I am just coming to it now. When a contract is to be entered into, when an alliance is to be formed, let us not forget the city, let us not forget, when entering into alliances, the place of the city where the Lord has placed His authority. If we do, we shall rue it. The selection of our companionships, in marriage, or in business, and the like, and the entrance into these matters cannot be made with disregard to the authority that the Lord has set amongst His people; any disregard

will only bring confusion. Boaz, we are told, having settled things in his mind about Ruth, went into the city. (She was the one he had carefully watched; he had settled as to her in his mind, and had measured the barley into her cloak, which she had held.) The Authorised Version says, "she" went into the city, but the correct translation as the context shows to be right, reads that "he" went into the city. He, having selected his prospective wife, went into the city. This is a matter of great importance, and it must be settled in relation to the city. It must not be done clandestinely, in any sense. It must be done openly and transparently, and it was. He went into the city, and Ruth went to her mother-in-law, who said to her, "the man will not rest until he have completed the matter this day" (Ruth 3:18). She understood the moral greatness of her kinsman, as we ought to, and "he went into the city". As soon as he entered into the city, the whole circumstances enabled him to do what he had in his mind, that is, to work openly in an appropriate and honest way. The man who had the first claim over Ruth and the property came into his way. He said, "Thou, such a one, turn aside, sit down here". He would not transgress the rights of another. He put it to him, that he had prior rights to himself. Then he called ten men of the elders of the city and says to them also, "Sit down here". This is a deliberative matter; it is not to be executed hastily. You are all acquainted with the facts; I need not go into them. The whole matter was settled to the glory of God and with the most important results. The line of royalty and sovereignty runs through it, and the worship of God. I am speaking of this not as a mere historical matter, but as a matter that bears on us, as scripture always does; the word of God bears upon those that read it and hear it. It is a question of brethren moving in earnestness, transparency, and honesty, in the recognition of the rights of one another, as the apostle says to the Thessalonians.

What I would specially wish that we should keep in mind is the thought of the city of the living God, of the heavenly Jerusalem, that as we draw near towards the end, when that great city, having the glory of God, will burst on the universe, that there should be some little reflection of it now; not only things done rightly, but in love, done in a living way, in a heavenly way, for that surely is the opposite to what is now done on earth.

May God bless these thoughts to us!

"MY FATHER AND YOUR FATHER ... MY GOD AND YOUR GOD"

John 17:1; John 20:17, 18; Revelation 3:12

J.T. What is in mind is to speak of what enters into the Lord's use of the term My God, and how, as appearing at the beginning of His ministry in our dispensation while He was still on earth, in John 20, it appears also at the end of our dispensation in the address to the assembly at Philadelphia. He -- according to Matthew and Mark -- used Psalm 22:1 on the cross, saying, "My God, my God, why hast thou forsaken me?" and He adds, "thou art holy, thou that dwellest amid the praises of Israel".

In John's gospel, which, I believe is, among many other things, intended to instruct us as to this, we have the Lord presented incarnate, and so in sonship in chapter 1: 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);" that is, He is presented immediately as with the Father. In chapter 11, He speaks in the audience of others to the Father, and says, "Father" -- He speaks thus because of those that heard, those that stood by, indicating that His audible speaking to His Father had in mind the instruction of others. Again in chapter 12, He speaks to His Father, and there is the answer from heaven. Then in chapter 17, He addresses the Father formally, lifting up His eyes to heaven. This was evidently in the audience of His disciples, because He says, "they are not of the world;" that is to say, they were nearby. The thought, I believe, is to draw us to the side of the Lord in a spiritual sense, especially as in assembly. He would draw us to His side so that we may apprehend the current of His feelings and His affections, and what His God was to Him.

This would lead us to have part in what was before Him, especially in our service Godward. So that the instruction peculiar to John in these chapters, is not only as to the Lord going to the Father, but it says also that He came from God and went to God. That would be God in the sense in which He knew Him. In view of all this instruction in these chapters in John, His message to the disciples is the more significant, because He sent the message before He came in amongst them. In John's account they are not said to have been saying anything as He came in amongst them. In Luke's account they are said to have been saying certain things, but not in John's. The thought is that the wonderful message they had received had affected them, and they would think of the Lord in that way. He had sent a message that He was ascending to His Father, and theirs, His God and theirs, and that would be in their minds. It was intended to be in their minds, and it is revived in His word to the overcomer in Philadelphia. That assembly, the last but one addressed in Revelation, is especially before the Lord as having remnant features, and the overcomer would have intelligence as to the reward promised. Those who loved Him would value what He brought before them. So He brings in this term four times in the verse we read: "the temple of my God ... the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven, from my God". It is manifest that He has in mind that this thought which He sought to impress upon the disciples at the beginning has been revived. The purpose of our meeting now, is that we might have it in our minds as the supreme thought in the service of God -- our service in the assembly.

Ques. Does the thought of Father convey more affection than the thought of God?

J.T. It is a term of family relationship which God has taken up, all that God is in that way enters into

it. Other things do not enter into it, such as judgment. All that God is in affection necessarily enters into it, and the term is intended to assure us of the fullest affection and interest. It is in itself more limited than the thought of God, judgment not attaching to it. It conveys unqualified affection for its objects, that is to say, for those in the family relation. God is a primary thought; God is. It is the name or title that is final. The title Father does not cease, but God is the beginning and the end; "that God may be all in all". This means that all His counsels and operations end in Himself. God will be the infinite Object of all, and He will fill all. So that the service of God in the assembly should have that in mind now.

Ques. Do you think that we have allowed the thought that the Father was the terminus?

J.T. I think that is so. Father is a name taken in the economy into which God has come. It appears definitely as Christ is owned from heaven as Man at the Jordan; indeed the three divine Persons are seen there. Romans 11:36, 1 Corinthians 15:28, and similar passages show that God as God is the source and end of all His counsels and works.

F.W.W. Would you distinguish for us between God known in the covenant and God known as you are now speaking of Him?

J.T. The idea of the covenant, as I understand, is that God enters into such a relation to assure us of His love, in view of our weakness, and to establish confidence in us as to Himself. We read in Hebrews 6:18 "That by two unchangeable things, in which it was impossible that God should lie, we might have a strong encouragement". This passage indicates what is in mind. It is to assure our hearts as to Him, but as we progress in the knowledge of God, we come to apprehend Him as in family relationship with us; in measure as Christ knows Him. There is no covenant relationship between God and Christ in that sense. The Lord did not need

any assurance, so that His relations with God would be on the ground of the absoluteness of God as He knew Him, as He alone could know Him. The covenant helps us in our weakness; assures us and sets us free; "perfect love casts out fear". We can understand that God is God, and the Lord Jesus having come out as the Mediator, knows Him; He can lay His hand on God and on us, and would lead us to the full thought of God. He says to the woman at the well, "God is a spirit". The intent in our reaching this thought of God is to fit us for eternity now. The thought of the covenant will not be needed there, but God, as He is known to Christ, will be the thought.

G.H. Does sonship as applying to us enter into it?

J.T. It does. That is what I thought we might come to. It is God and man finally, but man in the relation of son. The thought of man does not cease in sonship. Man is the thought that God had in His mind from the outset. "Let us make man in our image". Sonship is the relation in which there is liberty and dignity, but it carries with it the thought of manhood. Hence the Lord says in the chapter before us, "the men whom thou gavest me".

J.D.U. Does the thought of God convey what He has always been, and will be eternally?

J.T. Quite so. The suggestion of it came out in Exodus 3"I am". The first use of the word God in Scripture is in the plural, evidently alluding to His absoluteness. Of course, the title itself is relative, for He is not God to Himself but to others; but it conveys the full thought -- He who is "all in all". That is what we are to end with; all that comes in between is to bring us to that. God comes out on a lower plane, so as to raise us; to bring us to Himself as He is.

A.G.D. Would Psalm 90: 2 come in: "from eternity to eternity thou art God"?

J.T. Yes. It is Moses linking God as He was with him, with what He will be -- indeed what He is!

There is no change with Him. "From eternity to eternity thou art God". It is not that the title God denotes His essence and form; it is relative; used by the creature; Christ as Man also using it, but Moses here uses it to denote that time has made no change in the Deity.

W.G. Is the Lord using the term, My God, an indication to us of His perfect humanity?

J.T. Clearly so; His God comes thus into evidence. Using the term in this way, in our hearing, is to bring us to His side so that we might grasp the current of His mind, grasp what He means by the title my God. That is, the God with whom He as Man is in relationship The very fact that He says "My God" implies that He is Man. God comes down to our aide as it were to establish confidence in our hearts, but then He would draw us to His side to see who He is. "God is a spirit" is involved. We have to dismiss material thoughts from our minds. "God is a spirit", the Lord says. We do not get that in relation to the covenant, which is on the down line, so to speak. "God is a spirit", in John 4, is on the up line.

Ques. What about John 17:3, to "know thee the only true God"?

J.T. That is in relation to eternal life; God meeting conditions here. The up line is God meeting conditions, so to speak, in His own heart; that man should know Him or apprehend Him as He is. "True God" in John 17:3 is over against idolatry.

G.A.v.S. What bearing would God dwelling in unapproachable light have upon His absoluteness?

J.T. It refers to it. In relativeness He dwelt in Christ here and He dwells in the assembly. The bearing of a statement like that would be to show how limited we are. Think of God in His absoluteness There is no possibility of us ever compassing Him. It is only as we get into the current of Christ's mind, as I understand it, that we can get some little thought of what

He is. If I grasp the current of Christ's mind, I get some thought of God in His absoluteness. Christ alone can compass that. The wonderful thing is that He can, and I am alongside of the One who can! I am brought thus to infiniteness in the measure in which I am able to take it in. We shall be all filled to the fulness of God, according to our measure. There will be nothing left to fill. "To him be glory in the assembly in Christ Jesus unto all generations of the age of ages".

C.D. Is it that Christ would lead us to know His God as He as Man knows Him?

J.T. Yes, but the measure in which He knows Him is beyond us. We can be with Him, and get into His current of thought. Peter says, "this voice we heard ... being with him on the holy mountain" (2 Peter 1:18).

J.D.U. Does what is before us take us back, beyond, and above all question of good and evil, and the solution of it?

J.T. Yes; it is final. The Lord is leading on to finality in the wonderful communications in John 14 - 17. The message through Mary, I think, is to affect the minds of the disciples, so that the Lord coming in amongst them, there might be some little ability to stand by Him and grasp what was before Him.

E.J.F. Is the man in Ezekiel 43 standing by the prophet on the line of what you are speaking of?

J.T. "The man stood by me". I suppose there it would be to give support in the presence of the glory. How could man know God at all except through One who Himself has part in the Deity, becoming incarnate? Incarnation is the down line, but as it is stated in John we get immediately the thought of "an only-begotten with a father", and that the disciples contemplated Christ in that glory. The Lord in the chapters alluded to enlarged on it, and the message through Mary was that they might have some thought in their minds of their association with Him before God so that when He came in they might be ready. The

position looks towards finality -- to eternity; they are with Him in the light of the message: "I ascend to my Father and your Father; and to my God and your God". That sets us up beside Him, looking on to the final state of things.

Rem Ascension would be vital to the understanding of this.

J.T. Yes. It involves our heavenly place, the ground on which we are. The words, "I ascend", not 'I will ascend', give us the character of the thing, to prepare the minds of the saints for His incoming and our taking up this attitude of being beside Him.

Ques. Do you think, like Mary, we would often detain Him in resurrection?

J.T. I think that is the truth. It is not many years back since the doctrine was asserted that resurrection was the platform of the assembly, and that Christ comes to us on that ground. That is not the full truth relative to the assembly. In John 12, He goes to Bethany on that ground; on the ground of Lazarus having been raised, but coming in to the assembly is on a higher platform. It is on the ground that we are heavenly, and He has gone into heaven.

J.D.U. Is there any difference then between the relation of "an only-begotten with a father", and what He is as ascended?

J.T. Well, the verse in John 1 is no doubt an illustration. It is to present the idea; it is not the father, but a father. It is an illustration of what they saw, to bring out the peculiar radiation of affection between the Father and the Son. It is a relation known among men, of course; what an only-begotten is to any father normally, and that Jesus was apprehended in that relation with God. It is to bring out the beautiful radiation of affection between God and a Man, as Father and only-begotten. The Son ascending involves more than that; it implies His title to take a place with His Father above, and that the saints have a place there, too. It

makes His position distinct, but His brethren are to be with Him in view of the counsels of God being opened up. It is looking towards eternity, the ground taken is heavenly. Not that heaven is beyond creation, it is part of it. We do not go beyond creation but He does; He goes beyond all heavens. Here it is not, I ascend to the heavens, but "I ascend to my Father and your Father, and to my God and your God".

Ques. Does this thought of God belong to the assembly only?

J.T. No others will have it in the same measure, because of the status given and the formation that corresponds in the assembly. Each family will have its own status and formation, and it is manifest from the way the scripture presents it, that those forming the assembly have a place and intelligence beyond all others. It is only a matter of gradation. It is the same thing in principle, but the assembly has a relationship and formation peculiar to itself.

G.A.v.S. What does the scripture in Exodus 4 imply, "Let my son go?" What does the word "son" cover?

J.T. I think it is what we are speaking of in a figurative way. Israel had that place, and Jehovah sends a message to Pharaoh that Pharaoh would understand. It is a relationship that would be intelligible to men, that Pharaoh would well understand. Jehovah says, "I will slay thy son". It is carried through from Hosea, into Matthew 2, and applied to Jesus as having been in Egypt, and called out of Egypt, so it runs on to what we are saying. It is a question of the service of God. "Let my son go, that he may serve me". What is said in Exodus 4 awaited the incarnation; all awaited that, and sonship therefore develops from it. What we are speaking of today is sonship, not as applied to Israel, because they will have it on earth. It has to be understood as applying to the members of the assembly, which, in view of the fact that we have the Spirit of

adoption, makes it greater than applied to any other family.

G.A.v.S. Was it anticipative of the covenant in the case of Israel?

J.T. Yes. The covenant was necessary because of what they were; and it is necessary for us also, so that we should be set free to enter into sonship, which is beyond the covenant. Sons, as such, do not need the covenant. The relationship of sons implies that our position is fixed. There is no uncertainty about it.

G.H. Would the Lord's word in John 14:9, "He that has seen me has seen the Father", refer to preparedness to receive this thought of God?

J.T. That is greater than the thought of Mediator of the covenant. Christ is the Mediator of the new covenant, but when He says, "he that has seen me has seen the Father", it is not simply a question of attributes or service of mediatorship, but of personality. The Father was there in Him, and perfectly expressed.

Ques. What is the difference of thought between the Father seeking worshippers, and God is a Spirit and those who worship Him must worship Him in spirit and in truth?

J.T. The Father there would refer to the longings of God known in that relation; it should move our hearts. "God is a spirit" refers to what He is. It is a primary thought. The object of the statement, I believe, is to liberate us from material thoughts in regard of God and His service. The new birth implies that we are to be constitutionally spiritual: "that which is born of the Spirit is spirit".

G.A.v.S. Is there any significance in the Lord speaking about "my Father and your Father", before He says "my God and your God"?

J.T. The latter, My God, is the final thought. It is really the greatest thought, not in any sense detracting from the precious name of Father, but the relation of Father is taken up in time. As the Word is said to

have become flesh in John, we have the Father immediately, but the idea of God is from eternity to eternity, as we have seen. Of course, the relation of Father remains, involving family relationship.

J.D.U. Do you get in the thought of God, One from whom every movement of good to man has emanated?

J.T. That is how the truth is stated -- "For of him, and through him, and for him are all things" (Romans 11:36). In this and other statements it is God Himself as the Source of all, and the End of all.

W.J. There is an expression in John 14:20, "In that day ye shall know that I am in my Father, and ye in me, and I in you".

J.T. That refers to the day of the Spirit, of course. The Spirit here enables us to apprehend His place in the Father's affections. The idea is that He is in the Father's affections, and that we are in His affections, and He is in our affections.

Ques. Do the rewards to the overcomer in Philadelphia carry us on to an eternal condition?

J.T. I think they do and that it is very remarkable. It only occurred to me today, that it is striking that the Lord should bring this thought so prominently before the overcomer in Philadelphia. I think that He has in mind the full thought of God. Brethren have been helped as to this in these last days. There has been the recovery of the truth, not only of what we may call mediatorial truth, delivering truth, but truth that involves eternity and the saints' place there, and what God is to have there, and how God is to be supreme. The Lord in Revelation 3 is honouring what is in Philadelphia in speaking thus, in putting things on such a level; first that the overcomer should be made a pillar in the temple of My God. What an honour! The Lord would not use such terms were it not that the persons addressed have some apprehension of them and value them. It would allude to a person who is standing upright in regard to these great things in

these last days. It is what he is characteristically here in this world, and the Lord is intimating to him that he understands the great thoughts He presents to him. He is to be "a pillar in the temple of my God". Then He says, "he shall go no more at all out". This I suppose is an allusion to our eternal portion. There is much going out now, much burden-bearing, and all that; but "he shall go no more at all out" would mean restfulness and enjoyment. Then, "I will write upon him the name of my God" -- a new name. No doubt many would read this and think nothing of My God; the name of God would be enough, they would think. The name of God is not enough for the Lord; He is evidently alluding to the intelligence of the people addressed; that they have some little thought of that great final thought in the gospel of John. That is in His heart, as He conveyed it to the hearts of the disciples in the message: "my Father and your Father, and to my God and your God". It is assumed that the overcomer would understand.

In the addresses to the assemblies, He speaks according to the ability of the persons addressed, according to what they value. He does not go beyond their understanding, and I believe He implies that here; that John's gospel is understood and the bearing of the last days is understood. His God is understood. So that He alludes to new Jerusalem; "the name of the city of my God". It is not the city of the living God now, but the city of My God, the new Jerusalem. He is assuming that the overcomer would understand, and, of course, we ought to put ourselves in that position. If we are worth anything at all, we should be overcomers, and the promise is to us. It should be an incentive to us, as understanding the words My God in that gospel.

McC. Is it personal knowledge? Paul speaks of "my God;" David also speaks of "my God".

J.T. Paul knew the covenant God; he knew the Creator God, but in using the words, "my God", one can understand he would be on the lines of the Lord's usage of them.

Ques. Would "our God" be more the language he would use as intimating what is collective?

J.T. If you speak collectively you would have to say that, but it does not set aside that one can say, My God.

W.G. In Philippians 4:19, we read, "my God shall abundantly supply all your need ..." and later, "But to our God and Father be glory to the ages of ages" (verse 20).

J.T. Yes. In no one can you get more fully set out what we are speaking of now than in the apostle Paul. In his writings, you get expressions of worship constantly, and all in this trend, all toward God in the full sense.

Ques. Is it largely the covenant God in Hebrews?

J.T. I do not know that it is. The verse that has already been quoted is really the acme of the epistle, the highest level. "It became him ... in bringing many sons to glory" (Hebrews 2:10). That is God as we have been speaking of Him. Then the quotation from Psalm 22 follows immediately, for it goes on to say, "I will declare thy name to my brethren; in the midst of the assembly will I sing thy praises" (verse 12). I think you have there the thought to be reached in the epistle. It is God, "for whom are all things". God bringing many sons to glory, and He has made the Leader of their salvation perfect through sufferings. That is, Christ has reached that point to the end that we might be brought in. "For both he that sanctifies and those sanctified are all of one; for which cause he is not ashamed to call them brethren" (verse 11). We are brought on to the high level of being His brethren, so that He might have us in the assembly, that He might praise God through us. I think we are on eternal ground there.

G.A.v.S. You were referring to the eternal condition of things. Is the new Jerusalem in Philadelphia identical with the new Jerusalem in Revelation 21?

J.T. Yes. That is found in the beginning of chapter 21. It says, "I saw the holy city, new Jerusalem", that is in relation to the eternal scene. In verse 10 it says, "the holy city, new Jerusalem;" that is millennial. It is the eternal thought, I think, that is in mind in Revelation 3. It is "the city of my God, the new Jerusalem". The name of the new Jerusalem is written on the overcomer in Philadelphia.

Ques. Are all the rewards limited to the millennium?

J.T. I think these in their fulness go beyond that. I mean, My God and new Jerusalem. That all appear in the millennium does not affect what we are speaking of; eternity is in view. It is a question of Christ's God. Overcomers go in for all that there is. An overcomer is one that holds to all that there is for us, all that God has been pleased to recover to us. He values it and is in accord with it. I believe that is what is in the Lord's mind in alluding to things in this way. Four times He uses the words, My God.

J.D.U. Do you think Revelation 3:10 indicates the pleasure the Lord would have in securing for God, in a day like this, what will ultimately be secured for God in the eternal day?

J.T. That is what is in mind in this reading, that the Lord is leading us beyond millennial conditions, great as they are. It is this very instruction that gives lustre to this day. It is not a mere provisional thing. It is an eternal thing, functioning in the millennium provisionally; it is eternally for the divine pleasure. God is helping us forward to eternal relations, I think. I believe the Lord has that in view in these promises to the overcomers in this assembly, because it is a question of our own times. That makes it so important for us to understand it. The millennium is really for testimony, and is more spoken of in Scripture than

eternity, but it is not final, it is a provisional thing to show what God can do with creation as it is. New creation goes beyond that. What belongs to new creation may come into it to adorn it and to serve God in it, but the millennial state of things is provisional and in relation to the present creation and is not final. When you get something new, new heavens, new earth, new Jerusalem, you have what goes beyond the millennium.

Ques. What bearing would these things have on administration eternally?

J.T. I do not think that you have much thought of administration in eternity. It is the millennium that requires that thought. In Revelation 21:2 you have the new Jerusalem, but it is "as a bride adorned for her husband", and what is said of it is, "Behold, the tabernacle of God is with men". The idea of tabernacle is not administration, but duelling. The great thought eternally will be dwelling.

G.H. It is "the holy city, new Jerusalem", in Revelation 21:2.

J.T. Yes. It is the link with the administrative side, but the term is changed to tabernacle. I do not think it is rule. Of course, there will be some idea of rule, but what will need it? There will he no variation or rebellious thought at all. There will be some idea of rule; the Son Himself will be subject. It is very significant that it is immediately called the tabernacle, which means God dwelling, not at a distance, but near; the assembly will be the tabernacle. The loud voice that John heard does not say, Behold the city, but "Behold, the tabernacle of God".

G.H. What is the import of the change-over in thought from temple to tabernacle?

J.T. The thought of temple would hardly go beyond the millennial state of things, because it is largely a question of light, although the word "temple" also conveys the thought of dwelling. In 2 Corinthians 6:16, for instance, "ye are the living God's temple; according

as God has said, I will dwell among them, and walk among them". Of course, what is the temple now and in the millennium will remain eternally, as we have seen, the assembly as the tabernacle of God.

Ques. Peter speaks of waiting for the new heavens and the new earth -- that would refer to what is eternal?

J.T. It refers to the eternal state of things. In the heavenly city, there is no temple, which I suppose means that there is great nearness. The Lord God Almighty is the temple and the Lamb. There is always, I suppose, the thought of something that may be made known.

G.A.v.S. What are Isaiah's new heavens and new earth?

J.T. Isaiah does not go beyond the millennium, beyond Jerusalem as in the millennium, but there is that which is new. We have to carry it forward to the full thought. The full thought is an absolutely new creation, where old things have passed away and all things have become new. Peter carries it forward.

J.H. What is "my new name", Revelation 3:12?

J.T. The use of the word "new" in this book is most instructive. The bearing of it in a practical way would be that current religion using the name of Christ is no different from what has been in the world all the time. There is nothing new about it. It is merely of man's thought and way. The force of things here is that God has brought us into what is wholly new. "My new name" is the way Christ is apprehended. He is not apprehended rightly in christendom. The word "new" throughout the book has that bearing.

G.H. Would the new name being written on the overcomer make him descriptive of this at the end of the dispensation?

J.T. That is the idea. All this marks him now in principle and he will appear in it. The things that are alluded to will remain.

W.G. So that there is that which comes out from God Himself, different altogether from the original creation?

J.T. The Lord came in in connection with this creation. He has now taken up another setting altogether, where all is new and of God. What is current religiously in the world in regard to God and Christ is not new. We have to understand what is new.

E.T. Where would new creation in 2 Corinthians 5 come in?

J.T. It already exists. It does not exactly say there that the believer is a new creation, but that there is a new creation. But other scriptures, such as Ephesians 2:10, say so, and hence we already have part in it.

MAINTENANCE

1 Kings 17:8, 9; 2 Samuel 19:31 - 38; 1 Chronicles 26:26 - 28

All these scriptures contain the word "maintain" -- and the word stands related in these scriptures to three important features of Christ in testimony in this world. The first, 1 Kings 17, referring to Him known in prophetic ministry; the second, 2 Samuel 19, referring to Christ as rejected, a feature of the testimony which has to be maintained. Thirdly, in 1 Chronicles 26, that which He has built in testimony here, the house of God, that also has to be maintained. The thought is found in other settings in the Scriptures, particularly as used by the Lord Himself, in spirit, in Psalm 16:5. He says to God in piety, "thou maintainest my lot". That is an individual matter; that each can reckon upon God maintaining his lot. Joseph also sent word to his father that he would maintain him during the five critical years that remained yet of the famine. A word that may be extended to refer to the way the Israel of God, and its hopes, are maintained among the gentiles, for Joseph's proposal was that his father should be maintained in Egypt. So that each of us can reckon on divine maintenance in crises and thus be saved from having recourse to human methods, whether in regard to material or spiritual things. We shall be maintained as believers in Christ, as in dependence upon Him.

These scriptures have to do more with the collective position of the saints, and the prophetic word is of the very first importance. It implies what God is having to say in our own time as to His people, and there has been a certain revival of this. The revival of the truth in the early days of the last hundred years, was marked by diligent inquiry into prophecy, not so much as to the ministry of prophecy, though that was there,

but to the prophetic instruction in the Scriptures. It was of the Lord, so as to unfold, or re-unfold, the great prophetic map, so to speak. In order that the people of God should know the mind of God as to the future, that they should rightly divide the word of truth, and not misapply the Scriptures as was current in that time, and for centuries before. The misapplication of Scripture means the spoiling of it as to its real meaning, and we cannot afford to have any part of it spoilt or made to mislead. So at that time, the diligent dependent study of prophecy in the Scriptures yielded much. We are all the gainers at the present moment from it.

In addition to this there is the prophetic ministry which belongs to the present time, as there was that suited to Old Testament times. The foundation of the assembly, as we learn, was on the testimony of the apostles and prophets; indeed the second great gift, according to Ephesians 4, is said to be that of prophecy, although this included the foretelling of events. That character of prophetic ministry appeared in the Lord pre-eminently. It appeared in the apostles, particularly in Paul and John, and we do well to keep an eye on it; always keeping it in our minds, that we may not become set, or crystallised in any interpretation, but that we may have it in freshness. The Spirit would always make the prophetic word surer to us, as Peter says. Indeed, the prophet John was told in Revelation 19:10 that "the spirit of prophecy is the testimony of Jesus". We do well, as I say, to keep all this before us, but then there is in addition, what is spoken of as the gift of prophecy to be coveted at any time. "Desire earnestly the greater gifts ... but rather that ye may prophesy" (1 Corinthians 12:31 and 14: 1). The apostle adds that one who prophesies, edifies, and that is the great thing, dear brethren, in ministry, to edify. Not only so, but such a ministry establishes incontestably where God is at the present time. God can only be, in the sense in which I am speaking of Him, where conditions are morally suitable,

and while persons may claim His presence, assuming the conditions, yet the ministry of prophecy is a positive evidence of the presence of God. It brings God Himself in, and so much so that a simple person, or even an unbeliever, coming in where such a ministry is current, is affected. He falls down, we are told, and acknowledges that "God is amongst you of a truth". Others may claim it; but what is "of a truth" is incontestable. True prophecy brings God there in such a way as to affect a person in that sense. It does not inflate. It brings us down, and if we are to be built-up, we must be brought down; as Simeon said, for the fall and rising again of many in Israel.

Such ministry is to be maintained. Elijah represents it. His ministry was not to foretell events; he wrote no book; he brought God in at the moment, and in bringing God in, he achieved one of the most striking victories in the history of the testimony. Hence, we see the importance of the maintenance of prophecy. God had provided for him, for his sustenance, at the brook Cherith near the Jordan -- very significant! -- and the ravens fed him. He was cared for there, but in a way that did not suggest affection, which a servant needs, he needs an affectionate environment. The brook dried up, and Jehovah says, "Arise, go to Zarephath ... I have commanded a widow woman there to maintain thee". That word has reference to every one of us here. The command is to maintain the prophetic ministry; it is a command from God; it is not optional. A divine command is never optional. It is imperative! The woman is scarcely equal to it, and what that brings out is the apparent unreasonableness of the demands made upon us. The more unspiritual we are, the more we shall regard the demands made upon us as unreasonable.

The woman was gathering sticks. She was apparently the first one Elijah met as he reached the place. That is what she was doing. Evidently she had not the slightest

thought in her mind of any such service as Jehovah had said she would perform; how precious it is when the thought comes to us that we are the subject of conversation in heaven! Certainly this woman was the subject of conversation between Jehovah and His great servant many miles away across the land of Palestine, before she, as far as we know, knew anything of it. That God was silently working in her heart there can be no doubt. One can understand that the waves of interest from heaven extend far into the field of testimony, and much comes to us that is not at the outset intelligible to us; yet we feel the divine movings. Feelings are often precursory to direct impressions and direct messages. It is well, therefore, to have ourselves well set for impressions, for the waves of interest that are current.

As Elijah drew near, he found this woman gathering sticks. It was under God that she was doing that. She had in her mind just two sticks, but he said to her, "Fetch me, I pray thee, a little water in a vessel". How particular he was! you might say; and it is often so, that divine urgency is particular, and it is to test us. Why should he mention a vessel? She could not have brought the water without it, but reasoning does not help us in these things at all, for words that do not seem intelligible to us are meant to test us. Many words and phrases in Scripture are quite unintelligible to the natural mind, but they are meant to test us. Why are they there? Not for nothing, certainly. In a way this word "vessel" might tend to irritate her naturally in that time of famine. She might say, If he wants a drink of water, let him leave that to me, but no! "in a vessel", he says. He is the representative of God; he is considering for God, and the word "vessel" has a great deal to do with the service of God. No one can understand the service of God unless he understands the word "vessel", and that it applies to oneself. The very constitution of a christian qualifies him to be a vessel,

as we see in the woman of Samaria in John 4. She may he regarded as corresponding to what we have here, because she arrived at the thought of the vessel. She left her water pot, implying that she knew what the Lord meant; that she was the vessel now.

So the woman of Zarephath went to get the water. She did not complain. I am speaking of the test that is in it, so that the prophetic ministry should be maintained. We are to be tested, for christianity is not an arm-chair affair; it was never intended to be that; it implies sacrifice, and that I should be asked for something apparently beyond me is a real test. As answering to the test, I shall find that the voice that is testing me in asking me to support it, will turn round and support me. As I begin to support the testimony, I shall realise that the testimony supports me, that God will not in result be anyone's debtor, and this appears in this very passage. She goes for the water without complaint, and now Elijah says, "Bring me, I pray thee, a morsel of bread in thy hand". "I have not a cake", she says, "but a handful of meal in a barrel, and a little oil in a cruse". She further told him that she was gathering two sticks to cook what she had for herself and her son, so that they might eat it and die, that is, she thought of eating and then dying. That is not the right idea; she is confused in her mind; eating is to live. The prophet says, "Fear not; go, do as thou hast said; but make me thereof a little cake first; and bring it to me". That is very unreasonable, you say, that man is selfish. He may appear selfish, and he is feeling it. He is, we may be sure, suffering because of having thus to ask, but he is representative of God, and surely God must come first. "Thou shalt love the Lord thy God with all thy heart" -- that is the first great claim put in at Sinai, and surely He deserves to have the first whatever it is; the first-born; the first of the harvest; the first of cattle, the first of the dough; the first cake, and so on. The first obviously belongs to God, for of

Him and through Him and for Him are all things. The prophet here is asking for a cake; that is, he has a whole idea in mind; and, dear brethren, if we are to have prophetic ministry, we must have the whole idea in our minds. The whole assembly is spoken of as coming together in one place for this service, not part of the assembly. It is the whole (1 Corinthians 14:23). In order to have prophetic ministry maintained, we must observe this; it has to do with the whole assembly in a city. I am speaking now of the general principles. The prophet would inject the thought into the woman's mind that he wanted "a little cake first".

You will see, dear brethren, how all this fits into these ministry meetings; how they are not merely occasions of pleasure, of meeting one another -- right as these things are. It is a question of sacrifice, and that the whole thought of God enters into it, and that He expects to have the first place. We are considering for God. We are told, as to this widow, that the oil in the cruse did not fail nor the meal in the barrel waste. The whole household, with the prophet, was maintained for a long period -- indeed for a whole year! So that we may well afford, as we see these things, to think of God; to have the whole thought in our minds at all times. It is pre-eminent in heaven. I do not think there is a thought in heaven, save as to divine Persons, that has a greater place than the assembly. It is there continually, and in the assembly there should be a reflection of what is in heaven. As we sit down together, it is a question of what is in heaven being reflected here. What is in heaven cost Jesus much. I am speaking very carefully. Heaven is a creation, but the entrance of Jesus into heaven involved history in heaven, and that history goes on. Every day makes history there. We are to have our minds on things above, and what is to be done down here by the Spirit is necessarily a counterpart of what is up there. The sheet in Acts 10 came down from heaven and went up again. Peter says, "It came even to me;"

and what was the intent, but to fill his soul with what was in heaven? That was one idea; it was knit at the four corners, and contained great things spiritually, what God had cleansed. So here at Zarephath, history was being made, and so it is wherever God is working, whether in this city, or in other cities; thank God for so many of them. In the towns, villages, hamlets of the world, where God is working, spiritual history is being made. I am speaking now of "the whole assembly". The apostle says, "If therefore the whole assembly come together in one place" (1 Corinthians 14:23). In chapter 11: 18 we have, "when ye come together in assembly" -- not "the whole", but "ye". That is the character of the thing, but in chapter 14 it is a whole thought, and that whole thought stands in relation to the prophetic ministry.

Now I pass on to 2 Samuel 19. I think you will see that the prophetic ministry enters into what you get in this chapter; it was needed, and it was there. David's position is clarified; he is now returning after his exile, but the Spirit of God reverts in this passage to the time of the exile. We are now in the time of Christ's exile, and it is a testing time. It is another view of our position locally or generally. The Lord's supper contemplates the time of the Lord's rejection and the refusal of His rights here; His rights to His inheritance, and to His throne; the throne of David. Our loyalty is tested by this. So Barzillai, the Gileadite, is a rich man, and among others he "maintained the king" in the time of his rejection. That was a great privilege, never to be forgotten. It is the maintenance of Christ as here in testimony in the time of His rejection. There is a certain exposure, a certain danger attached to the position, and it taxes us. We are taxed according to our measure. This was a great man, a rich man. He not only contributed, but he is accredited with maintaining David. What that means today is maintaining conditions for Christ and what represents Christ here, in spite of the opposition, in spite of His rejection; that I have

part in maintaining with Him this position. We are to see to it that there are conditions here suitable for the particular testimony at the moment, which involves the rejection and crucifixion of our Lord. The voice that is constantly heard is, "We will not have this man to reign over us". Yet we are called upon by the example of this great man to maintain the position, the Lord's supper being the testimony to it, until He come. We are to be identified with the Christ put to death here, but who is coming back. It is not a mere theory; it calls for maintenance in a practical way. Barzillai was equal to this, and he was ready to go a certain length with the king after having done it.

Now I wish to point out that we may to a point have served in the Lord's supper, in the assembly, and the care meetings, and thus serving well. Yet in a crisis, when the time comes in any given state of things, we may not be prepared to go the whole way, and that is the lesson to be learnt here. Full credit is to be accorded for all that has been done, and yet there is inability to take up the full spiritual thought that is involved. Every crisis, every conflict amongst us is intended to lead us on further in the truth. It is intended to make us more spiritual. My ability, my knowledge, my affection, my goods devoted to the Lord's interests; all that goes a long way. It is highly valued in heaven, but what is still more highly valued is my spirituality and a consequent relish and desire for heavenly things; that I give up earthly things for the things above. The territory of Gilead, of course, always involved this very defect, and it is a challenge to us as to whether we live spiritually on the other, the western, side of the Jordan, which is the spiritual side. David was maintained there, on the eastern side, in Gilead, but he did not propose to live there; he returned to Jerusalem as soon as the way was opened. In returning after the conflict, the Lord would seek to bring us with Him. Barzillai had served David well, but now the test was Jerusalem.

Who is ready for that? "A little way", he says. He was ready to go only a little way with David. After serving so well, and being so honoured, that one should miss the main point in the end, is so lamentable. Barzillai says, "that I may die in mine own city". What a poor speech! He makes the most of his failing years. To link on with one's great age the imminence of death, and that that death may take place in one's own city -- what a poor thing that is! He wanted to die in his own city. I suppose he had established a name there. It is pretty certain, if I live on the eastern side of the Jordan, that that will have a great place with me. I may love the Lord and serve the brethren well, and yet I have in my mind the place I have in this particular city. I may have some little renown because of my service, and want to die there. He says. "that I may die in mine own city, by the grave of my father and of my mother". They must have been a good while dead too, but his mind was in the realm of the dead, great man that he was, and honoured by God too. Barzillai intimates he has no taste for David's food. See the questions he asks here. He had no taste for David's food; no power to hear the voice of singing men and singing women.

How different all would be were he to go (I am speaking now spiritually), and enter into the heavenly side of things, to leave behind all those thoughts of death and of one's own city, and one's father and mother who are long in their graves. The Lord says, God "is not the God of the dead, but of the living". He would have our minds in the realm of the living, in the heavenly side of our calling. This is the great burden for the moment; the great divine thoughts concerning us, to lay hold of that for which we are apprehended; the calling on high of God in Christ Jesus. If it is a question of the city, let it be the city of the living God, the heavenly Jerusalem. Barzillai missed it, and there is a spiritual warning in the fact that some of his descendants, being unable to find their

genealogical register, were, as polluted, removed from the priesthood (Nehemiah 7:63 - 65).

Chimham, who represents a younger generation, goes to Jerusalem; Barzillai nominated him to go, and he is ready. We may thank God for the young men. On them the continuance of the testimony, under God, depends. Normally they are strong and the word of God abides in them (1 John 2:14). Besides, the young men of today are the old men of tomorrow. Thus they are to be enjoined to take up these things. If we do not see the elder brethren going in for them heartily, it is all the more urgent that the young should go in for them. Chimham goes up to Jerusalem with David. He comes in for what David said to Barzillai, "I will maintain thee with me in Jerusalem".

My final thought is in 1 Chronicles 26, the maintenance of the house of God. We have here the evidence of great regard for persons who have gone, who have dedicated things, brethren who died. This Levite, "This Shelomith and his brethren" are occupied in the dedicated treasures. First there are treasures dedicated by "king David, and the chief fathers, the captains;" living persons who were there; they had the first place. If we speak about the old brethren that are gone, to speak about them first is not wise. Better to speak of the living ones first, because we are so prone to think the former times were better than these. We do not speak wisely if we say that, because, as the scripture which has often been quoted says, "a living dog is better than a dead lion" (Ecclesiastes 9:4). This Shelomith is occupied with the dedicated things of David; he is still living. In a certain sense, he was never more living than in these chapters. Captains of thousands, too, men of distinction militarily; captains of hundreds, of less distinction; captains of the host -- whatever their titles, they were captains. It is all a question of distinguished persons. There is nothing more foreign to christianity than communism or socialism. Christianity implies great

distinctions. It is a question of moral worth; and moral worth comes in for distinction; it is bound to; its value is recognised in heaven. The Spirit of God sustains that valuation here whatever it be. So this Levite Shelomith, who is a descendant of Moses, is looking after those dedicated things. Whatever may happen to me, I get credit for all that is past; not a thing will be omitted, but the Spirit of God is telling us first about the present treasures, what the living had dedicated, and he is looking after these. We are then told that these things were treasured in order "to maintain the house of Jehovah;" showing that what is in this sense current amongst us is to this end. Whatever is dedicated, taken as spoils of conflict, is all carefully treasured. It is for the maintenance of the house of God. Nothing is to be omitted. Very comforting!

Then the passage tells us of the dedicated things of Samuel the seer, whose dedicated things would be specially valued. Then Saul the son of Kish; one whom we might think would be ruled out, he had dedicated; and Abner the son of Ner, who stood out against David even after the death of Saul; and Joab, the general of David's armies, whom even David referred to as a hard man -- and he was that -- he came in for the severest judgment under the hand of Solomon, yet his dedicated things have a place in the house of God! In this record we have a striking evidence of God's fairness as to the services and gifts of His people. I am speaking of all this, dear brethren, because the house of God is in mind, and that it is wonderfully furnished and maintained with "things new and old". We may not be equal to using them, but still they are treasures to be used in maintaining the house of God. Ancient things are necessary, but he mentions, as I said before, treasures of present servants. These are first; these are the most prominent. It is what the Spirit is saying today to the assemblies that has the first place. Then take up the 'Collected Writings' and all other writings that are of

the Spirit of God, however ancient. They are all profitable and all intended to maintain the house of God, so that we may be fully furnished in our places in the house of God. One could say much more about the house of God, and of what David had himself furnished for it. Indeed he uses that remarkable word in this section, "my affection for the house of my God" (1 Chronicles 29:3). Beautiful phrase! When I look upon the brethren in that light, as composing the house of God (Hebrews 3:6), they draw out one's affections. So David, in his "affection for the house of my God", gives three thousand talents of the finest gold and seven thousand talents of refined silver. This gift was special, as expressing affection. As we learn elsewhere, he had given much more for use in the building of the house of God, which is the great point in this section of Scripture and the early chapters of the next book.

Solomon is the great builder, and these dedicated things, as I said at the beginning, are for the maintenance of the house of God. Although the outward form christianity has taken is called "a great house" in which there are vessels to dishonour, yet the true house of God, composed of all those who have His Spirit, exists. It is to be maintained by what is ministered currently in the power of the Spirit of God, and also by what was dedicated earlier, but used now in a living way.

HEAT

Psalm 19:4 - 6; Ecclesiastes 4:11; 2 Kings 4:32 - 35; Acts 28:2 - 5

What I have in mind is to speak about heat. It is referred to in Scripture as beneficial, sometimes as adverse, but generally as advantageous to men and to the earth.

It is mentioned first in Genesis 8:22, "Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease". The allusion is to a fixed state of things, consequent not alone on creatorial grounds, but on mediatorial sacrificial grounds. The physical state of things, or environment in which we are, is not only on the ground of creation but also of redemption. Genesis 1 is entirely on creatorial grounds: we are not to forget the Creator, we are to remember Him, and that He is faithful.

In chapter 8 we have offerings, mediatorial, as I said, in figure at least; burnt offerings, and we are told, that Jehovah smelled a sweet savour. Noah having offered of every clean animal, and every clean fowl, God said He would not again curse the ground; He would be favourable to it. Indeed in the next chapter He enters into a covenant with Noah, his sons, the fowl, cattle, and the earth, and so He says that all the days of the earth there shall be "seed time and harvest ... day and night". Other things have modified this covenant, but God never forgets the ground on which He is with men, and with the cattle, and with the earth. The mention of heat is benign, beneficial: cold and heat, Jehovah says, shall not cease. As these are experienced, we name them. A very important thing in spiritual history is to name things as we experience them. We have cold and heat, and then we have the names of

these two seasons -- summer and winter, summer coming first. It is first as of more value; in the naming we give priority to what is specially desirable.

Heat, is marking a season, has a name; it is alluded to here for the first time, and it has its own distinction ever afterwards. Sometimes, as I have intimated, it is adverse, that is, used of God in His governmental ways, so that it scorches. We read of that, but what I have in mind, dear brethren, is the benefit implied spiritually. So it is formally connected with the sun in Psalm 19. In the verses preceding it is made clear that it is Christ, typically. Earlier the sun as set in the heavens on the fourth day of creation would also typify the Lord. There it is to rule the day, and in conjunction with the moon it was to be for signs and seasons, but here the thought of heat stands in relation to it. Significantly too, for it is a question of experience. Whatever we get in the book of Psalms may be rightly regarded as a matter of experience. God allowing His people to put their experiences into words, poetry; helping them to do it; His mind thus coming out through the experiences of His people, and stamping all with His own approval. This is a very great honour. We get, for instance, Sarah, who said she would not have Ishmael brought up with her son, and God honours her remarks, as Scripture. He says, "What says the scripture?" (Galatians 4:30). A very touching matter that God so honours the experience of His people with Himself. In Galatians we read, "But what says the scripture? Cast out the maid servant and her son", but they are Sarah's words in Genesis 21. So throughout the book of Psalms it is a question of experience with God; and God qualified one man to write a great many of them, that is David; "the sweet psalmist of Israel" gives a touch that no one else could give. These beautiful productions, made in the power of the Spirit of God, are set down in beautiful order, and God graciously uses them as His own communication. Sometimes they rise to the direct words of our Lord

Jesus in the most touching and beautiful manner. The most profound feelings we get of our Lord Jesus are voiced in the book of Psalms, and so here we have one who knew something about the heavens, for it is, as you will observe, a psalm of David. I suppose he had weighed over the accounts Scripture gives of the heavens, for the relation between the book of Psalms and the heavens is very strong. It is said in the scripture that God by His Spirit garnished the heavens, and that God in a vision took out Abraham and caused him to look up to the heavens, and asked him if he could count the stars. They are all called by name. David is really more concerned about the heavens than about the earth, whereas with Solomon it is more the earth.

David here attributes heat to the sun, and speaks of it in terms that can only have reference to Christ. He says, "In them hath he set a tent for the sun". Had Peter thought of this, he would not have proposed a tabernacle for Moses alongside of Jesus. That there should be a tabernacle for Moses in the heavens is utterly contrary to any spiritual mind, but that there should be one for Jesus is perfectly intelligible. He comes forth, the psalm says, "as a bridegroom". Who can fail to think of the warmth that enters into that thought? And then: "rejoiceth as a strong man to run the race". We have surely, wrapped up in these wonderful words, an allusion to the Lord Jesus in His affections, in the warmth of His affections for us in this cold world. He knows how chilly it is, how frigid indeed it may be, as the devil, who is the god of it, turns his winds against us, but this psalm says as to the sun that, "there is nothing hid from the heat thereof". I suppose those of us who live in the temperate zones value heat more than others. I have no doubt that christianity flourishes best in those zones, for even physical conditions are used of God to help us. I doubt if there is anything in our environment, as God has

set it, that is not intended to help us; the whole environment is educational.

So in the recurring heat and cold, we all the more value both. The higher the temperature, certainly when it goes above blood heat, the more we value the cold, and the lower the temperature, certainly as it goes below zero, the more we value the heat. Besides, there is benefit from the changes, to our bodies as well as to the earth. It cannot be doubted that God in His creatorial wisdom, has set us in these temperate zones. Spiritually it is necessary, for the apostle Paul refers to winter, speaking of spending it with certain saints. He evidently spent a whole winter in the island of Melita; he felt the rain and the cold, but the people were "very friendly" to him. How he would value that! Those who move around in the Lord's service, as he did, greatly value friendliness amongst the brethren. For the word, friend, is really of more value in certain circumstances than the word brother. Brother is apt to be very hackneyed, and to lose its power. There is a Friend, we are told, that "sticketh closer than a brother", and friendliness is greatly to be cherished among the brethren.

In Melita, as I said, the winter is taken account of. It was cold and they made a fire, and Paul added to it, a significant thought spiritually, but I wish to dwell on this thought of heat, that nothing is hid from the sun depicted in such beautiful language in Psalm 19. I am speaking now of Jesus as Man, up there. No one else has such distinction, for in everything He has the pre-eminence, but He comes out, and "rejoiceth as a strong man to run the race;" and what a race that is, to make the circuit of heaven and to affect all. The benign heat that issues forth from Him, the winds may modify, but there is also the altering of the winds, and how great the change when the south wind blows! By it "thy garments become warm", as Elihu says (Job 37:17), but the heat is from the sun. There are modifying

things, and we thank God for them, but the heat is there, and we know from whence it comes. "There is nothing hid", says David, "from the heat thereof".

Now, to follow that up, I want to speak to you from the book of Ecclesiastes, which is from Solomon. He speaks of heat in persons, and obviously it links on very instructively with the psalm; what comes down from Christ is radiated. There is the idea of radiation, not at a distance, but in two lying together; "how can one alone be warm?" is the inquiry. There may be those here who have left the place of spiritual heat, but the wise man says, "how can one alone be warm?" It is for you to answer. Were you to tell the truth, you would own that since you left you have hardly had any warmth at all. The Lord has a word for you here. The passage also says, "if two lie together, then they have warmth". Such is our constitution. The whole passage bears on brethren seeking one another, as if to say, We cannot get along without the brethren. You say, The Lord Jesus is enough for me. Well, He would say to you, Do not forget the brethren. I never intended you to be in isolation; I have made provision for you; I have provided the brethren for you. They are available for you and with them you shall have heat. Have you not found that you do not get warm spiritually in your isolation? Yet among the saints you get warm. The Lord would have us honour one another. We may be in the same meeting, and breaking bread as we say, and yet not really lying together, for our fellowship, dear brethren, becomes with many just theory, whereas the terms are divinely intended to be carried out in accordance with their meaning, and not only the idea of "lying together", but that we belong to an organism, for a body is the figure used. Such is the inter-dependency of the saints on one another, that the striking figure of the human body itself is employed to show our relations with one another.

The obvious point in Solomon's remark here is that isolated brethren should not remain so. The Lord has provided the brethren in whom there is spiritual heat, and it is for you to get as close to them as possible. To make clear what this means, I read in 2 Kings, which affords us a figure of a young person who has become spiritually dead. The coldness of death was there, but happily there is a mother who feels the calamity, which would by extension suggest the mother feelings of the saints for one who is thus affected. It is a question of his head. The chapter is full of instruction, but the mother laid him where he was most likely to get help. She laid him on the prophet's bed, the man through whom God had promised her the child. The Lord had given, and the Lord had taken away, and she turned to the man of God. She took a long journey to reach him, but found him. She would have no one else, no one but Elisha, not even his staff. She would have the prophet, and he returned with her, and went up to the room where the child lay. This is the moment, dear brethren, of recovery for these cases, and there are many like it. Elisha completely identified himself with the boy -- his eyes, his mouth, and his hands. It is a question now not only of his head, but of his whole body, because the whole body has to be of divine use, not only the head. Some of us would assume that it is only the head, but it is every member. Our members are to be instruments of righteousness to God, and Elisha had the divine thought in mind for this boy. He is to be restored, but restored in all his members, not only in his intellect, but his hands, his eyes, and his mouth, and then the prophet bent over him, that is, deep exercise. If there are persons to be recovered from spiritual death, the Lord looks for this. He has gone all the way Himself, entering into death, so that we might live, and so Elisha, in this performance, remarkable as it is, and full of instruction, brought

warmth into the child. He was not to he warm alone. Left alone he would be in the cold hand of death, but he begins to get warm. Applying it today: he will now come to the meeting, and seek out the brethren; a sure sign of life, and of heat. You will find in all the cures in the gospels, every one is "made whole". Every one is a finished matter, the Lord leaves each person whole; and there should be no less thought in our minds as to anyone who has strayed. Then Elisha walks in the house to and fro; there is evidently something wrong with the house. If there are some novels on the table, he will see them, or other things like that, with which even christian houses are often strewn. He walked to and fro in the house. The eyes of the Lord look all round. Why is this sorrow? What is the secret of it? Is it that those in charge have been loose or worldly? It may be the state of the meeting; it may be that something there is to blame for all this, but still, warmth has come in, and there is hope, and if the eye of the Lord sees what damage is in the meeting, you may be sure He will not fail to speak about it.

Elisha walked to and fro in the house -- a most searching thing. I have seen in some houses the words, 'Jesus is the silent guest in this house', but He will never be silent if there is anything to correct. Where is the house that does not require some reproof? A silent Christ is not the thought at all, it is a Christ that sees things, that walks in the midst of the golden candlesticks, whose eyes are as a flame of fire, and He speaks with the voice of a trumpet. There will be no mistake. If He enters into a house and there is anything wrong; He will not fail to tell those responsible, and to tell us too that any spiritual death in the family is largely due to it. Elisha again bent over the boy, and he sneezed seven times. His lungs are operative, and he opened his eyes; and Elisha called his mother and said to her, Take up thy son. He is

restored, using the mother as a figure of the assembly, and indeed it is so used: "Jerusalem above ... which is our mother". The Lord, as it were, delivers back a young brother, who had been spiritually dead, not only warm now, but with the breath of life in him, and with his eyes open.

To finish, we see in the passage in the Acts to which I have already alluded, how friendliness in a meeting is most desirable. The word meeting has acquired a meaning amongst us of its own, I mean among christians who have light from God. It refers to a number of saints who are accustomed to meet in a certain place, under certain principles, but there may be such, and yet a lack of friendliness. One may say, I have a letter of commendation, and I will be allowed to break bread, but more than that is required; that in itself is not christianity. It is just, as I might say, an initial thought.

Here in Acts 28 is a suffering saint; wrecked in the Mediterranean; suffering physically, and with others he has landed on these shores. What will he find? So in regard of any saint who goes through a town where there is a meeting, what would he find? He would find those called brothers and sisters. These are largely technical words used by us, and hence do not always convey what is needed by the wayfaring man. The people on this island are not called brethren at all. Publius, the most prominent, is "the chief man of the island", and his father is sick. "But the barbarians", it is said, "shewed us no common kindness". And of Publius it is said: "who received us and gave us hospitality three days in a very friendly way". All this was in the winter time. The first mention of this particular season is in Genesis 8, and it had come all the way down and now it is being experienced in the island of Melita by this honoured servant of God and his companions, and these barbarians show them great kindness. There is not a

word about brethren or the assembly, but what should mark the assembly is stressed, namely, friendliness. That can only be truly found today amongst those who have the Spirit of God. It is to them that God looks for these graces as a testimony in this world. Where else could God look for it? "The barbarians shewed us no common kindness", it is said, and the first thing is, they built a fire, "because of the rain that was falling and because of the cold". It is also said, "they took us all in".

What I would say here, dear brethren, is that in these circumstances, visitors must not expect everything. Certainly Paul did not, yet if there was any man righteous it was he. Every christian trait, I believe, was found in that man, the most simple of men, he always had a sense of obligation to others. "These hands", he says, "have ministered to my wants, and to those who were with me". He never failed in a sense of obligation to others, even in the smallest of things, nor did he fail here on the island. He did not let the barbarians provide all the fuel, he provided some too. Indeed the passage says, "a certain quantity of sticks together in a bundle". He gathered them himself, and placed them where they should be placed, that is on the fire, to maintain what was needed in the place. I am here, not to put the fire on, the fire is on, but to add to what is of God here. That is what every visitor should have in his mind in coming to a place. I am trying to bring out the thought, that if I am going to travel, I must travel with a sense of obligation; if I visit the brethren, it is not to tax them, but to add to what is there, to make it greater. I do not believe in christians who travel except with that in their minds. To add to what they find, and that is exactly what the apostle did. It is not that he brought the sticks, he gathered them in the place. The idea in christianity is not only what I bring, for if I come where the Spirit of God is I will find

something that I can use to further what there is in the locality. You may have an outline of the word to give, but the freshness and applicability of what you give is obtained at the moment. These sticks were in the island of Melita. The point is that the fire was on, it was kindled in love and friendliness towards him and those with him, and he says, I will add to that, I am under an obligation as to it, and so he did. The devil said, You will not do that again. The devil hates such thoughtful service, any effort to maintain the balance of obligation.

One of the finest words there is whilst we are down here is obligation, and so the devil intended that that hand would never gather a stick again. The viper was not in the sticks, but when he put the sticks on, it says, the viper came out of the heat, and fastened on his hand, but he shakes it off into the fire. See the power of God in the man! What can Satan do to a man like that; a man engaged in the fulfilment of righteous obligation? He was answering to the work of the Lord Jesus on the cross, who took our sins upon Him and discharged to the glory of God the terrible obligation He took on. The viper was thrown off and did no harm. I need not proceed further, for the facts are well known to us, I am only speaking of heat, and that even a viper may come out of it, but as met by the power of God it only brings defeat to the wicked one. It exposed him, and it brought to the servant greater prominence perhaps than he would have otherwise had in that island. The apostle remained there three months, evidently winter months. However, they had a good time; spiritually there was no cold after that, for it is said of those healed that they "honoured us with many honours, and on our leaving they made presents to us of what should minister to our wants". The friendliness was maintained throughout. It was not just a novelty, people from a ship-wreck are always interesting, but

they maintained the hospitality for three months. It is a great test, as to how we treat the brethren that come to us; and on the other hand that those who are treated well by the brethren should add to what there may be of God in the localities they visit. As we add our quota we maintain the level of heat as in a bee-hive.

CHRIST'S DISPOSITION OF HIS DISCIPLES

Luke 8:35 - 39; Mark 6:45 - 52; Luke 24:49

My object in reading these three scriptures is to speak of the Lord's disposition of us. I may say it is arbitrary; His disposition of us is in view of His service, but although arbitrary, the authority being that of the Son, to be subject is not irksome; the rule is not irksome. The more we accept it, the more we shall prove how acceptable, how benign and delightful it is, in a supreme way, the perfect law of liberty.

The Lord, as Ruler in the kingdom, being the Son of the Father's love, has a state of things in which to work out His great thoughts; otherwise, much time has to be spent in subjugation. Of course subjugation is very much better than extermination, infinitely better. Joshua's military service had extermination in mind, and the Lord will have resort to that in time, but in the meantime it is more on the line of the administration of David and Solomon, which is subjugation.

David spent much of his time in subjugating those over whom he was to rule. Solomon entered on that and had a free hand, and so developed a wonderful system of empire. There was no "adversary nor evil occurrent;" and so it is that as subjugation is effected, the work of God proceeds in a positive, well-defined way.

Now I take this first scripture as having to say to us individually; for the Lord, in order to use us structurally, must have us first severally; we each must come under His adjusting hand, so that He may fit us for what is in His mind. This man in Luke 8 serves to illustrate how the Lord takes us up and tests us out in an individual position, so that we learn how

to get on with the Lord alone. Many do not experience this very much, but Luke more than any other of the evangelists enlarges on the effect of the healing on the man himself. Luke and Mark both make much of the effect on the man; this trophy of Christ's service. Matthew mentions two men, and makes more of the overthrow of the evil, making nothing of the effect on the men. It is a great matter, of course, that when an evil arises, and interferes with what God is doing, that it should be overthrown. Matthew, being concerned about the assembly, and the Lord's word as to it, that "hades' gates shall not prevail against it", makes much of the overthrow of the evil.

It is a great matter that God acts, not yet for the overthrow of evil universally, but for the overthrow of it in the measure in which it impedes the progress of His work; so Matthew enlarges on the evil. As remarked, it was in two persons, not in one, as Mark and Luke give it; for two would suggest organisation, and organised evil is the more powerful and effective. Matthew tells us that the two were possessed of demons, and they were so fierce that no one could pass that way. That is a particular point noted. The rights of heaven were challenged, for all power is given to Christ in heaven and on earth, and any position occupied by evil that interferes with what is in His mind must be dealt with. What He has in mind must go on; in Matthew He has the assembly in mind, and the development of it, so that any condition arising in a locality that hinders right principles, that prevents them being operative, must be dealt with. The Lord has to do with that constantly. Alas, that conditions locally in many gatherings should interfere with the operation of divine principles.

It says, that no one could pass that way, that is, other principles are adopted, and what God has in mind cannot proceed. Matthew would make much of that, while Luke and Mark stress the effect on the

man. There is not the slightest evidence that the evangelists copied each other in any way. The Spirit of God used them all, and each wrote according to what He wished to present. The divine thought is not only that the evil must he overthrown, but that the human agents are to be rescued from it, and henceforth employed as agents of good.

God set out that principle in commissioning Moses. He said, "What is that in thy hand?" (Exodus 4:2). God would have us to work with Him, to be intelligent in what He is doing. It was obvious that he had a staff in his hand, but still God would have Moses name it. In this he would be reminded of what the staff had been to him, and hence would grasp what God would convey to him in view of his service. Moses says, "A staff". God says, "Cast it on the ground". Moses had it in his hand; it was a useful thing; something to be leaned upon; having to do with experience with God, of which he had much. As the hand of authority released it, it became a serpent, illustrative of what man becomes as God releases His hand, and Moses fled from it. If you asked him what it is now, he would say, a serpent. A terrible transformation, but illustrative of what we are capable of; and Jehovah says, "Stretch out thy hand and take it by the tail", and he did so, and it became a staff in his hand. It returned to normal, to what was in the mind of God about it, what it really was in this sense. In other words, man has returned, God taking him up in Christ, man has returned to normalcy, to what is in the mind of God as to him.

The manhood that God had always in mind was Christ, and Adam was a figure of Christ. It is in Him that the true divine thought of man is, and so here in Luke, as you would expect, we have the man, as delivered from the power of Satan, answering to the thoughts of God. Matthew is dealing with the assembly as an organisation itself, so to speak, that

in which God's power is, and against which "hades' gates shall not prevail". The gates of hades shall not prevail against it; the thought involves that there is power to deal with the gates of hades, and so, as I said, Matthew stresses the overthrow of the evil in these two men, and leaves the rest. What he has in mind is that the work of God will go on. People can now pass that way. Divine principles have a right of way, and we shall never have the assembly, according to God, until divine principles have a right of way. They must prevail.

We have to consider if there has been anything different from that, and if divine principles have not been operative; whether what has been hindering them has been dealt with in us severally. This is going on constantly in the Lord's gracious government of the assembly, for Luke would bring in the Priest, he does not leave us simply as Matthew does with the overthrow of the evil, great indeed as that is. What about the man? Luke and Mark would say. Any servant that Mark would approve would be concerned to reach the full desired end, and see that the divine thought in the object of the service is reached. Luke alone says, "they ... found the man". Now that is really what the Lord is looking for in all matters of this kind, however modified they may be, that manhood shall be reached through conflict; so they see the man. How different from what he was! They see him, Luke says, "sitting, clothed and sensible, at the feet of Jesus". In other words, as delivered from the power of Satan, I take the place of learning. I am going to learn everything from the Lord. Sitting, clothed and sensible. Sensible persons are very important, but they are rare in a spiritual sense. God uses here the word "sensible", having in mind persons who exercise their senses, the five of them, according to His mind. Where you have a sensible man spiritually, he discerns good and evil, as the writer of Hebrews puts it, "full-grown

men, who ... have their senses exercised for distinguishing both good and evil" (Hebrews 5:14); and so evil has no inlet.

This man, being sensible, is amenable to all that would be right and fair; he would not be unreasonable or exacting. You could talk to him. He is ready for what is true and spiritual. Present it to him, and he will listen. He is material for the assembly. In truth, this chapter in Luke brings out assembly material. This man of whom we have been speaking, and the woman with the issue of blood, and the girl are what you might call the component parts of the public assembly; and how important it is that you have a sensible man, clothed; all that is unseemly covered. This man had been naked, and now is found clothed, sitting at the feet of Jesus. Now, the Lord will take him up, and see what he will do, left, as it were, to himself. He besought the Lord that he might be with Him. How pleasing this must have been to Him! But the Lord says, "Return to thine house and relate how great things God has done for thee". What a commission that was! He himself is the witness of what he is to speak of, and that is the great principle in the testimony of God, that one is what one speaks of. He went through the whole city, publishing how great things Jesus had done for him. Cities are hard territory, where worldly principles prevail and the spirit of so-called refinement; all that will be against him.

The man is to witness where Christ is rejected for He had been asked to depart (verse 37). What kind of a welcome will he get? Well, he is going to be tested, and then there is the idea of what one man can do. The Lord had left and there were no brethren as far as the Scriptures tell us. The whole place would thus be against him. He tells them what Jesus did for him. The Lord had told him to tell them what God had done for him, and it was no question of disobedience to the Lord's word, that he said Jesus had done it. He

understood that God was there; in truth "God was in Christ, reconciling the world to himself" (2 Corinthians 5:19).

What nights he would have, what days! There is not a word said of him having the Scriptures, or books of any kind. How did he get on as a believer? Was the Lord unmindful of the great disadvantages of this man's environment? Not at all. The Lord had them all in mind, you may be sure, for He had placed him there. He would have recourse to God. It is well for each of us to begin this way. We should work out the idea of individual relations with God. It develops such confidence in service as can accrue only from experience. Nehemiah says, "I took counsel with myself". You might say that appears to be independence of God, but far otherwise; it is really independence of man, as such. The Lord Jesus Himself says in Psalm 16:7, "even in the nights my reins also instruct me", but He had counsel with God in a most wonderful way. In the same verse He says, "I will bless Jehovah, who giveth me counsel". Thus He is a model for us, and of God's work in the believer accordingly.

The Lord said, the Spirit should be in the believer as a fountain of water, springing up into eternal life. What possibilities there are in one thus set up in relation to God! The recipient of the gospel, and of the Spirit! What possibilities in one person! He is not to remain in isolation, though it is a great thing to be tested out in isolation; there it is known what we are capable of, and how we get on, and so we shall be concerned not to come under the influence of others unduly. There is, of course, influence that is good. In Matthew the Lord makes much of it, for He says, "make disciples of all the nations". It is a great thing to have spiritual influence, but at the same time those that are so influenced have to learn how to get on with God; learn how to be by oneself, to speak by himself, and take counsel by himself. If my

senses are in action, I can weigh things and balance things, and thus learn to stand on my own feet; in this way I become practically a board in the tabernacle. As we have noted, the boards were made "standing up" (Exodus 36:20). It can only be so spiritually. This man was made to stand up, and evidently he held his ground, not only negatively, but positively, for he told "how great things Jesus had done for him".

Well now, the second scripture speaks of the collective side. Mark gives it as no other does. I refer to him because, although the Lord teaches us to be together, and that is one principle of our position, yet in a gracious way He compels us to be together, without asking our leave as to this one or that one He puts into the company. It says after He had fed the multitude that "he compelled his disciples to go on board ship, and ... he departed into the mountain to pray". And they were "labouring in rowing, for the wind was contrary to them". Note the words "comes to them". How heaven looks at us with compassion, knowing full well how the enemy takes account of us as in any city. At times the wind blows contrary. The education of the disciples was the object of this; the wind was contrary to them, and the Lord knew it. So "he comes to them walking on the sea".

There is a great lesson to be learned from this walking on the water, but there is not so much made of it here, as Matthew makes of it; this again is characteristic. Mark contents himself with Christ walking on the water, and says nothing about Peter. Matthew establishes the principle of men being superior to the worst circumstances. The Spirit of God in Mark has something else in mind; to show us how the Lord intervenes for His people as in distress; also how we are to be affected by the work of God. The feeding of the multitude was a great evidence of divine resources; every person with any right sensibility would rejoice in seeing so many fed, it was a great miracle.

The account given here shows the effect it had on the persons who saw it; those for whose good educationally it was intended. What did they gain by it? They certainly could tell you about it as a matter of history, as Gehazi told the king of Israel about the great works of Elisha, but what was the effect on their hearts? What is presented is that the Lord compels us to be where we are, we would not choose each other possibly, but the Lord has compelled us to be together, and normally the more we are together the better we like one another, I mean spiritually. One can say the saints are becoming increasingly a delight, as one sees them in all circumstances, but the Lord puts us together, it is a sovereign act now; here the disciples were closely together. It was in a boat, evidently not large, rubbing each other's shoulders, and the wind contrary to them; conditions that bring out any irritability, impatience, or readiness to complain that there may be in us. The Lord had this in mind. The whole position is before Him. He was on high praying for them, and now He is on the water, and they think they see an apparition; their vision was bad. Mark makes much of seeing everything clearly. The Lord was no apparition, He was a real Man walking with human steps on the water, and He would have passed them by. That is a very solemn thing, for there is the suggestion that He can get on without us; His love would take account of and desire to have us, but still, as regards the testimony, we must never limit Him to ourselves. He knows Himself what He will do, but let us never assume that He cannot get along without us. Not that He fails to love us according to eternal counsels, but I am speaking about the public position, and if things are not suitable, the Lord will indicate to us that He is not just satisfied.

I am not speaking of any particular company; what I am saying applies to the assembly in its subdivisions at the present time, and the Lord gives us to understand

that He is not just satisfied. If things are not suitable He will have it otherwise, and He would go further; here "he ... would have passed them by". We cannot afford to ignore that; we cannot get on without Him. We must have Him, and that enters into His position, I believe; so that it is a searching matter. He compelled them into the position, but went up to pray for them, but would pass them by. He could do that perfectly, and convey to their minds exactly what He wanted to convey. What the composition of the company in that boat was, the Lord knew well; He would bring it out and expose it. Mark shows us that the real difficulty was that their hearts were hardened. They did not take right notice of the miracle of the loaves (verse 52). The intervention that had just occurred was not affecting them spiritually. No doubt they spoke among themselves about it; how many people were fed; it may have been a subject of conversation on the boat, but the moral effect was not there; their heart was not touched; it was "hardened". Mark would, no doubt, consider well, that if he used the word hardened, it applied to himself. He would say, I was once hard; I was with Paul and Barnabas, and I failed and went back from the work. He was speaking of what he knew, and one would take this home, for the natural heart is deceptive. He says, "their heart was hardened", and the Lord knew it.