Genesis 4:1, 2, 8 - 11; Genesis 14:13 - 20; 1 John 3:10 - 17
Now when we come to the next passage, that [i.e. the care of one another] is seen in Abraham, and he is spoken of in Scripture as the "father of us all" (Romans 4:16). And that means that we are to look to Abraham as an example. Normally, children in a family look to their father. They like to do the same things that they see their father do, I mean, that is normal. And that is the idea, among other things, in connection with Abraham being father of us all: that he sets out the features of those who are truly of faith. He was the beginning, you might say, of the household of faith. Not that there were not those marked by faith before him, because there were -- Abel and Enoch and Noah, and so on -- only it was in Abraham the great principle of living by faith was set out, and so he is said to be the father of us all.
So now we read in this 14th chapter, that "Abram the Hebrew", was dwelling "by the oaks of Mamre the Amorite, the brother of Eschol, and the brother of Aner". That is, Abram was dwelling by the oaks of Mamre in the region at any rate, in the company, it would seem, of these three men who are called brothers. It says they "were Abram's allies". Now here are important matters. First of all, that we should dwell "by the oaks of Mamre", for Mamre is Hebron, and Hebron in Scripture always refers to the purpose of God. We are told that it was "built seven years before Zoan in Egypt" (Numbers 13:22), the town
which was, I understand, a seat of learning in Egypt. Seven years before that was built, Hebron was built. So that whatever wisdom there may be attaching to this world, God has in His thoughts for the saints an order of wisdom infinitely superior to it, and that precedes it. God's thoughts for the saints go back before the foundation of the world, and therefore in Corinthians we are told about that "hidden wisdom" (1 Corinthians 2:7) which God prepared before the world for our glory. Abram was dwelling in the light of that. He was dwelling by the oaks of Mamre.
The oaks speak of great stability. It is a great thing to have the purpose of God in our minds and hearts, for it gives great stability. Whatever happens in this world, the purpose of God is going through, and if we are the subjects of that purpose, we are going through too. And if we are the subjects of the purpose of God it means that we are the objects of the love of God; that is another thing. And so our portion is absolutely immovable, it is absolutely stable and we ourselves are the objects of the love of God. There is nothing like the sense of that to give stability in the soul.
Abram was dwelling there, he was not just visiting the place, but he dwelt there. And he dwelt there with three brothers, that is to say, there is a suggestion of not only having the purpose of God in our souls, but also that we appreciate the circle of the brethren. They were his allies. There was no divergence between them, but they were co-operating with him. But now news is brought to
him about another brother, Lot. It says, "And one who had escaped came and told Abram the Hebrew ... and Abram heard that his brother was taken captive". That is, a brother who has been caught by the world. There is no reason to suppose that Lot had any part in the wickedness of Sodom. Indeed we know from Peter's epistle, in which he is called "the righteous man", that he "tormented his righteous soul day after day" on account of the wickedness of Sodom (2 Peter 2:8). So that Lot, personally, was a righteous man, but yet he was occupying a place in Sodom. He chose it too, deliberately, and he acquired a certain position of prominence, apparently that of a magistrate. He acquired a position in Sodom, and the result was that when king Chedorlaomer and those with him came and defeated the king of Sodom and his allies, Lot was carried away captive.
Well now, Abram does not say, 'It is his own fault. I am afraid it is just the end of a course; he looked toward Sodom and fancied it, and this is the result': he did not leave it at that. He set out to recover his brother, if possible. And what is to be noted is that he had three hundred and eighteen trained servants born in his house. That is, there is a suggestion of a kind of system with which Abram is connected, entirely outside the world system by which Lot had been captivated. And that, I think we can say humbly, we know something of. There is, thank God, a system, the christian circle, the christian fellowship, and all that belongs to it: there
is that system in which we find our life and move freely, and Abram had three hundred and eighteen trained servants, born in his house. That is, he had those who belonged to his system; they had not taken on the features of Sodom, but they belonged to this system to which Abram belonged. They were trained in it. That is a very important matter, that those who are born, born in Zion, as you might say, those who are given to us as a result of the work of God, should be trained in what belongs to the truth. They must be instructed in divine principles. Abram had a large number of servants, three hundred and eighteen trained servants, born in his house, who were available to him for this work of saving his brother.
I suppose there is nothing so calculated to impress Christians who get carried away by the world, but who find out how empty and hollow it is, as to bring before them by some means that there is a system in which life and satisfaction and contentment are to be found. Abram, at any rate, used what was available under his hand, and went forth and was successful in saving his brother Lot. Alas! we know that Lot did not benefit by it. We know that eventually he goes back to Sodom and has to be dragged out of it in God's mercy by the angels when Sodom was overthrown; but at any rate Abram had proved himself a true brother. Whatever the result was, or lack of result, Abram had proved himself to be a true brother. And then as he returns from the slaughter of the kings it says that "Melchisedec
king of Salem brought out bread and wine. And he was priest of the Most High God". It is as though in all these exercises the Lord would always bring before us the thought of the service of God.
Abram might have felt jubilant at the success of his efforts in the way that he had recovered all the persons and all the property: he might have been inclined to be jubilant, but Melchisedec comes out with bread and wine, "And he was priest of the Most High God", and he blesses Abram on the part of the Most High God. So it is a question of the Lord being before us, that the greatest thing of all is that we know God, and that we have part in the service of God. And if saints are to be delivered, the point is that they are to have part in the service of God too.
We must be delivered from the world to be available to serve God acceptably, and at this point Melchisedec comes out -- type of Christ -- and he brings out bread and wine; I suppose to bring home to Abram that there was sustenance for him which the world could not afford: spiritual food, spiritual stimulation, all in view of his being maintained in liberty and power to serve God. And he blesses Abram. He blesses God, too, but he first blesses Abram. "Blessed be Abram of the Most High God, possessor of heavens and earth". It is a far greater thing to be blessed by God, especially God known as the possessor of heavens and earth, as it says in Ephesians, "I bow my knees to the Father ... of whom every family in the heavens and on earth is named" (chapter 3: 14, 15). What a vast extent of glory
and blessing God has before Him. And we are blessed by Him, blessed in a most exalted way. And so all that is brought to bear on Abram, typically upon ourselves, in order to deliver us completely, and preserve us completely, from any taint of this world, from any allowance of the principles of the world, in self-exaltation or self-complacency or whatever it might be, and to remind us that our great business and responsibility (whatever else is done, and we are responsible to care for our brethren), is to be engaged with the service of God, and to be engaged in it not formally, but in spiritual power and liberty. If we are maintained in exercise, we soon discover anything that hinders our spiritual liberty and power, and it helps us if we keep before us the thought that God has taken us up to serve Him.
Melchisedec was priest of the Most High God, and he sets before Abram the thought of the service of the Most High God because he was priest. But he came out to serve Abram, in order that he might convey to Abram that he was blessed of God. Of course, if God blesses us His intention is that we should bless God, that we should be secured for His service. And so Abram gave him, it says, the tenth part of all.
But now I pass on to John's epistle, and that really gives us in teaching what we have been referring to in type in the passages in Genesis. It says, "In this are manifest the children of God and the children of the devil. Whoever does not practise righteousness is not of God, and he who does not
love his brother". These are the two things which God is looking for pre-eminently in His children as here in testimony. Firstly, we should practise righteousness, that is, what is right in the sight of God is to govern us in all that we do. Follow righteousness, Paul says to Timothy. That is the first principle. I know he brings that in particularly in relation to religious associations, but at the same time it is the principle that is to govern us in all things, in the smallest thing as well as the biggest thing.
Righteousness is simply what is right in the sight of God. Not what is right in the sight of men but what is right in the sight of God is to be followed, and it is to be followed because we are here as children of God, and if we fail in righteousness practically we deny the character of God. That is a very solemn matter. We are here as born of God to be a testimony in the world to what God is in His attributes and in His nature. God is righteous, He is essentially righteous, and therefore what is right in the sight of God is to characterise His children.
Then, love is also to characterise us because God is love, and that is where the brother comes in. If I am living in an isolated spot away from brethren, I have very little opportunity to express love, and very little opportunity to develop in love. The circle of the brethren is given to us as the circle in which love is to be expressed and developed. The reason for that is that love is of God, and God has in mind that there should be a circle maintained here on earth, in the very presence of all that is of the wicked one, in
which what is of Himself is expressed. We may rest assured that Satan will attack. He always will, wherever there is what is of God, Satan is not far off.
I know no more solemn instance of that than we have in John 13 where we have the Lord with His disciples at supper time, and the devil had put into the heart of Judas Iscariote, one of the disciples of Jesus, to betray Him. When Jesus gave to Judas the sop while he was still at table, it says, "then entered Satan into him" (verse 27). Think of that! How near Satan is, that there were Jesus and His disciples, a circle of love, and Satan was nearby. There was what was of God there and Satan was nearby trying to get in, and there was one of the company who afforded him a loop-hole and Satan got in. We are always to bear in mind, dear brethren, that as long as we are here, and are going on with what is of God, Satan is not far off.
We must be watchful, therefore, not to allow any loop-holes. If I begin to allow the principle of covetousness, if I begin to allow the principle of pride, if I begin to allow any false principle, then I am affording a loop-hole for Satan. And that is one reason, dear brethren, why the indwelling of the Holy Spirit is such a very great matter. It is such a preservative, such a privilege, that we should have God's Holy Spirit dwelling in us. He has holy sensibilities, I need not say, and if we do not quench Him, if we do not grieve Him, He will promote similar sensibilities with us. And if we are quick to His touch, and sensitive as He gives us the consciousness
that we have grieved Him, then there is immediate recovery open to us, so that we do not become a tool for the enemy.
So it says, "this is the message which ye have heard from the beginning, that we should love one another". Then it goes on to say, "Do not wonder, brethren, if the world hate you. We know that we have passed from death to life, because we love the brethren". It is a good thing, dear brethren, to cultivate this. And love, I would say, expresses itself in activity, and in sacrifice. Love does not demand. Love on my part does not demand that the saints should love me; love in my heart expresses itself in serving the saints and seeking their good. Love never demands, love never makes itself an object. If we want to see a description of love in the abstract we should read the 13th chapter of the 1st epistle to the Corinthians, "Love ... does not seek what is its own" (verses 4, 5), it says, "Love ... bears all things, believes all things, hopes all things" (verse 7), and so on. And in that same chapter we are told that one might have prophecy and knowledge and faith, and yet if I have not love, "I am nothing" (verse 2).
Our power in service is not our measure. Our real measure is love, and how much we do love. But here it says, "Do not wonder, brethren, if the world hate you. We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death". And now it says, "Hereby we have known love". It is a question, not now of brotherly love, although love is to find
expression in the circle of the brethren, and development there, but now it is love in its absoluteness, what God is in His nature. We are taught in Peter's epistle that in brotherly love we are to have love. So it says, "Hereby we have known love, because he has laid down his life for us". That is always to be before our minds and hearts, that love has come into expression. God is love, and what God is has come into perfect expression in Jesus. He has laid down His life for us, and we "ought", it says, it is now a question of moral obligation -- "we ought for the brethren to lay down our lives". That shows that the circle of the brethren is constituted for the express purpose of the expression and development of love, because God is love. And one of the ways in which love expresses itself is that we accept the responsibility to care for our brethren, and especially to care for their souls.
Remember what it says in the epistle to the Ephesians, "Be ye therefore imitators of God, as beloved children, and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour" (Ephesians 5:1, 2). Love is of God and we are to be imitators of God, but if we are to learn love in its expression; we learn it in Christ, as it is said, "the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour". I believe the expression of love was so perfect in Christ when He gave Himself for us, that it went up to God as a sweet-smelling savour. Love
in activity as of God was seen in Christ in such perfection in self-sacrifice, that it went up to God as a sweet-smelling savour. And now we are to take on the same features, we are to walk in love as imitators of God, as beloved children.
Education in View of the Testimony, pages 24 - 32 [2 of 3]. Barbados, B.W.I., 2 January 1950.
2 Corinthians 8:1 - 9; Matthew 6:27 - 34; Matthew 5:23 - 26; Revelation 2:4 - 6
I would like to speak about things that should be first with believers. It is a great matter in Christianity to get one's priorities right, though, alas! that may not always be our practice.
I draw attention first to what Paul could say about the Macedonian saints; he speaks of their "deep poverty" and "free-hearted liberality", and then he says, "And not according as we hoped, but they gave themselves first to the Lord, and to us by God's will". This scripture raises a challenge with me, and I trust with every one of us, as to whether we have given ourselves "first to the Lord". That is a very necessary thing. You may say, 'I have given my heart to the Lord'. Thank God for that; but I believe it is important to consider if you have given yourself in full committal to the Lord Jesus.
Paul appeals to the Corinthian saints, saying, "ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that
ye by his poverty might be enriched". Oh! how fully, dear brethren, we have been enriched through that blessed downstooping love of our Lord Jesus, who, for our sakes "became poor", descending from the highest glory into a condition of lowly Manhood in which He carried out the will of God in perfection. It does not mean that the Lord was in poverty as men look at it, but it refers to the condition which He took up as coming into Manhood. The Lord Jesus "became poor". How touching that should be to each of us. What perfection marked Jesus as he went about in this world among His own and before men.
It says in John 4, "Jesus therefore, being wearied with the way he had come, sat just as he was at the fountain" (verse 6). We know what it is to be weary, but think of the Lord Jesus here as a blessed Man, being weary. The Ethiopian eunuch read of Him: "In his humiliation his judgment has been taken away, and who shall declare his generation? For his life is taken from the earth" (Acts 8:33). Think of the Lord Jesus before Pilate, and of the accusations that were laid against Him then by the chief priests and the Jews. Think, too, of Simon Peter, one of His disciples, denying Him thrice, yet the Lord, "turning round, looked at Peter ... and Peter, going forth without, wept bitterly" (Luke 22:61, 62).
Well, the Lord is taking account of each one of His saints today, and each is precious to Him. Do you ever consider how precious you are to the Lord Jesus as one that has put your trust in Him? I would raise the challenge with each of us as to whether we
have given ourselves to the Lord, "first to the Lord", then to our brethren. One evidence that you have given yourself to the Lord is that you answer to His request to remember Him in the breaking of bread, the Lord's supper. What a wonderful privilege that is. One's desire is that the dear children growing up amongst us will soon come to know the Lord for themselves, to understand that the Lord is calling them -- calling them apart from this world, and that they may find their happy part among those who remember Him.
Oh! how the Lord loves persons who are genuine in their love for Him. Am I genuine? Are you genuine, dear believer? It is a solemn thing if we are not genuine lovers of the Lord Jesus. These are testing things that we are speaking about, but I believe the Lord would raise them with us -- how genuine are we in our love for Him? Well, our love for the Lord will be tested, and so will what we profess. It is a wonderful thing, therefore, that we have the opportunity to give ourselves to the Lord now, and to come out in full committal to Him. Only those who are genuine in their love for, and committal to, Christ will be kept here for Him, and, I believe, to be maintained here faithful to the Lord we need to know the indwelling and power of the Holy Spirit.
So the present challenge is as to whether you and I have really given ourselves to the Lord -- that is the first responsibility for a believer. How the Lord appreciated those around Him when He was here,
and how He appreciated what He found at Bethany. Surely there was genuine love in that household at Bethany; He could go there, and, as we have often quoted, "there therefore they made him a supper" (John 12:2). Was that not an evidence of genuine love for Himself?
In Matthew 6 the Lord says, "seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you". That is a wonderful principle to lay hold of early in your christian life: "seek ye first the kingdom of God". What blessing will result from this: "and all these things shall be added unto you". Well, let us be such seekers, and prove that "your heavenly Father knows that ye have need of all these things".
We need to get our guidance from Christ as we seek to walk in this world. Righteousness is the first principle of the kingdom, but it is becoming a scarce commodity among men today. As we go about our daily business affairs, we are often tested on this matter, but, I believe as we have divine principles before us, God will support us; He will not fail us. We can count on Him to see us through in a difficult day. Let us value increasingly the glory and power of God's kingdom, proving His sway, and He will not fail us. Abraham counted on God -- he "believed God", it says (Romans 4:3), and we surely can count on His faithfulness. He will take account of our needs, and He will bring us through, because He is a faithful God. Oh! what a God He is.
We read in Matthew 5 concerning our relations
with each other: "If therefore thou shouldest offer thy gift at the altar, and there shouldest remember that thy brother has something against thee, leave there thy gift before the altar, and first go, be reconciled to thy brother, and then come and offer thy gift". We need constantly to review our relations together, for Satan endeavours to make inroads amongst the Lord's people by breaking down brotherly relations amongst the saints. Well, you might say, 'I am waiting for him or her to come to me', but the Lord's word is, "first go, be reconciled to thy brother". If I would bring my "gift before the altar", the Lord would challenge me as to my relations with my brethren. The breakdown in brotherly relationships has often been a real sorrow amongst the saints.
I may say, It is someone else's responsibility -- but it is my responsibility. "First go": that is, you or I have to make the first move. We might say we have the truth, and the right ideals before us, but we often break down on the line of responsibility. Do not let it happen, dear brother or sister, that you are responsible for the breakdown of relationships among the saints. Think of the Lord's word, "For where two or three are gathered together unto my name, there am I in the midst of them" (Matthew 18:20). Do you think they would be biting and devouring one another? I do not think so. They would be in the full confidence of one another. In a day of small things brotherly relationships are very precious.
Finally, we have this very challenging word in
Revelation 2 where the Lord has to say to the church at Ephesus, "but I have against thee, that thou hast left thy first love". As we know, this happened early in the church's history. How solemn it was that they had given up first love. I believe it is right that we should challenge our hearts even at the present time. We cannot presume that the Lord will be with saints just because of what they profess. I believe He will be with those who are characterised by "first love" for Him, and who seek to hold to the truth they have received, particularly the truth as to Christ and the assembly.
"Thou hast left thy first love": there may be a challenge in that word to us individually as well. There might have been a brighter moment in your soul history that the Lord would remind you about, and He would say to you, Have you given up first love?
Then it says, "do the first works". I believe many of us can look back to a time of greater personal zeal. We need to be revived in our zeal for Christ, so that we do not give things up at the close of the dispensation. May we be given the strength to finish the dispensation in true fidelity to Christ. That should be the desire of every one here today. And may the dear children growing up amongst us -- how we love them, and love to see them happily among the saints -- in their early years be found like Ruth who "came and gleaned in the fields after the reapers" (Ruth 2:3).
Well, the Lord has a very solemn warning for the
saints at Ephesus: "Remember therefore whence thou art fallen, and repent, and do the first works: but if not, I am coming to thee, and I will remove thy lamp out of its place". Think of the solemn word that the lamp would be removed at Ephesus unless they repented and did the first works; they had given up first love. Surely we can count on the Lord's support if we are set for the maintenance of His rights here, as feeling His absence, as those desirous of being fully committed to Christ, marked by "first love". May that be our first desire, and may the Lord bless the word.
Mark 8:22 - 26; Matthew 5:41; James 5:16 - 20; John 9:35 - 38
The third scripture introduces the thought of the second prayer.
We are doubtless familiar with the eighteenth chapter of the first book of Kings, to which the apostle James referred. He spoke of Elijah, who was a man of like passions as we, and had similar difficulties to our own. It must have cost him a great deal to stand single-handed against Ahab, feeling that he alone was God's prophet. The one thing which always marked Elijah, however, was that he prayed. The first prayer was that it might not rain. He felt that the low spiritual state of the people
could only be corrected by an intervention on the part of God. But the thought that the Lord would impress upon every heart is that having prayed, and having received the answer to the first prayer, Elijah prayed again. Have we ever prayed that second prayer?
We have seen a brother miss his way, having been turned aside, and suffering in discipline. But have we prayed that second prayer concerning him? We should like to have heard Elijah's second prayer. It was when he went up to the top of Carmel and "he bowed down on the earth, and put his face between his knees" (verse 42) and prayed. That was a wonderful prayer! He sent his servant seven times to look for the answer, and at the seventh time he saw rise out of the sea a little cloud like a man's hand. It reminds us of the hand of Jesus coming in with power, grace, and blessing.
Elijah prayed "again ... and the heaven gave rain, and the earth caused its fruit to spring forth". There had been at that time a wholehearted turning back to God. We often look out on the state of the people of God and have thoughts of hopeless failure, but the Lord would not have us accept that. We have to bow to the fact that discipline and government must take place, but, like Elijah, we can pray again. May we commend this spirit that would cause us to pray this second prayer. Do not let us give up those who have missed their way, but let us be prepared to get before God and pray again, and look out to see the Lord Jesus come in in healing grace. If we knew
what it was to pray again we should see recovery. We may have prayed the first prayer, but it will not do to stop there; the blessing came in answer to the second.
In the epistle of James this is preceded by a remarkable exhortation, "Confess therefore your offences to one another". This needs no explanation. Many of us are quite sure that, having become conscious of a fault, we should confess it to God. But this goes a step further, for the apostle James is essentially practical. He deals with things as they are in everyday life, and he sees a company of brethren in a place walking together, and inevitably there are faults, for the flesh is here; but he says, "Confess therefore your faults to one another". It does not matter whether you are the "one" or the "other"; the one confesses to the other. How much we should gain if we were prepared to accept Scripture just as it stands, for we shall never improve upon the divine way of recovery, which is, "Confess therefore your offences to one another, and pray one for another". This is mutual. We desire to consider this together in the fear of the Lord, that we might help one another towards healing. There are many wounded spirits: we would desire to have an increase of the spirit of Jesus, prepared to go down in order to effect their healing; for if there are the right conditions, healing will take place.
In the experiences of life, where brethren have to move and live together, how much need there is for the balm of Gilead. We should all like to have Luke,
"the beloved physician" (Colossians 4:14), in our own locality, should we not? Yet, is there any reason why each one, young or old, should not be able to effect healing even as Luke?
In those few words we read in John 9 there is recorded the second interview that Jesus, the Son of God, had with the man who had been blind. In the first interview the question of his need was prominent. No one but the Son of God could open the eyes of one that had been born blind. He obeyed the word of Jesus, went to the pool of Siloam, washed, and came seeing. He received light from God, and as he acted upon it, simply and faithfully, step by step, his apprehension of Jesus grew. One thing he knew, that whereas he was blind, now he saw, but there was one thing he had not, and that was the knowledge of Jesus as Son of God. He was even prepared to be excommunicated, which was a very serious matter for a Jew, but the Lord had not finished His work in him.
May I say to each young believer, The Lord has not finished with you yet; He has only just commenced His work in you, and He would give you a second interview! Many an advanced believer realises that he has only just begun to touch the fringe of Christianity. Yet God, who has begun a good work in us, will finish it.
This man found himself outside; and how great a test it was for him to be forsaken of father and mother, cast out by his fellow-countrymen, and deprived of all means of livelihood. But Jesus found
him. Jesus will find you, and if you have answered to the measure of light He has given you, He will lead you to know Himself as the Son of God.
Men will not want you if you make much of Jesus, but the Lord has a circle where there is room for Him and for you. Jesus came to him and said, "dost thou believe on the Son of God?" He was not able to answer intelligently, so he replied, "who is he, Lord, that I may believe on him?" There was with him the willing desire, but not the spiritual intelligence. The answer is, "Thou hast both seen him, and he that speaks with thee is he". This was the Lord's second interview for this man's blessing.
The incident is one of the seven signs in this gospel, for "many other signs therefore also Jesus did before his disciples, which are not written in this book; but these are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name" (chapter 20: 30, 31). What a wonderful day it is in our history when the Lord Jesus draws near to us, and reveals Himself, so that we become worshippers of Him as the Son of God.
May He be pleased to leave the impression upon us, that whatever stage we may have reached in our soul history, we have not yet attained the end which He has in His heart for us; He has something better still for each one! We earnestly desire that we may see all things clearly; that we might have the spirit of Christ that would make surrenders for the sake of the brethren, in order that we might walk together in
peace. Then shall we earnestly pray for recovery and healing, and enjoy the experience that the Son of God alone can give, of further blessing from Himself.
"Go with him twain", pages 9 - 16 [2 of 2].
Now there are two actions of the word by which this temperance or separation is produced. The first is the washing of water by the word (Ephesians 5:26). I need scarcely add that we are first born of the word, the incorruptible seed, "the living and abiding word of God" (1 Peter 1:23). Now this action, as the word "washing" implies, is to remove soil or worldliness which adheres to us here, when it is on the conscience. The conscience is enlightened according as the word of God is made known. The washing is to remove every soil on the conscience, everything which hinders communion. It is more the negative side, while the second, sanctification, is more the positive side. "Sanctify them by the truth: thy word is truth" (John 17:17). This imparts a new and holy intelligence; "the knowledge of the Holy is intelligence" (Proverbs 9:10); and the Lord adds, "and I sanctify myself for them, that they also may be sanctified by truth", or by the power of it. That is, He has gone away entirely outside the range and action of things here, in order that through association with Him we might be separated from it all, and to another and glorious order of things. Chastening too
is with this in view, that we might be so broken away from things here as to be partakers of His holiness. Now in order to preserve a good conscience we must have our feet washed. We must be detached from that which defiles, and as our hearts are instructed in the order of things which is of God, we are sanctified, walking separate from the world even to the measure of the Lord's separation in heaven.
We may now consider the various practical ways in which we "add ... to knowledge temperance" (2 Peter 1:6, Authorised Version). For the sake of clearness in speaking of the world, I will divide it into four classes. First, there is dress. This is a course of the world within the reach of almost every one. The poorest may, by some very small thing, show a desire to be in the fashion; the attempt to be in proximity to it shows where the heart is, and if the conscience be not offended by approximating to the world, it is because there is not in that person divine knowledge which would inculcate temperance, or a separation from the world. How sad it is to see the greatest sorrow, because of bereavements, made an excuse for an expensive dress and costly array, with a parade abhorrent to true sorrow. Surely this is not of the Lord, and to act in this manner is not after the "knowledge of the Holy", nor is it as the "holy women ... adorned themselves" (1 Peter 3:5), nor as those who have their lights burning and their loins girt.
The next class I may call 'ease and style', under
which we may range fine houses, and everything in one's surroundings which denotes how careful and concerned one is for one's own comfort and consequence. Not that a roomy house in a healthy locality is to be refused, when the Lord is pleased to give it; but this is a different thing from seeking or retaining what is worldly because one can afford it, or has been used to it. Divine knowledge must cast a new light on everything in the world, and in its course; and certainly it is no evidence of this knowledge when one excuses oneself for either seeking or retaining a grand surrounding because it can be afforded, or because one has been accustomed to it.
I believe that divine light would judge everything; and though at first, when there was little knowledge, there might be but a very moderate separation from these things, I cannot see how any one can increase in the mind of the Lord, and intelligence as to His path on earth, and not feel that there must be a refusal or a renunciation of that which lends consequence or distinction to one, in the world from which He has been rejected. It is often alleged that the house which would be renunciation for one would be vanity for another, because of his means. I am not contending for levelling; I am showing that as any one knows more of the mind of the Lord, he retires from the habit or course of the world; and as the rich man has the greatest opportunity for renunciation, he receives more from the Lord in this present time for so doing. And if the man of small means seeks or desires style, he
evidently has not added to his knowledge temperance; that is to say, if he has any knowledge, he has it not divinely, for he knows not how to turn it to profit; and he is no witness, for if he be not able to refuse the king's meat and the king's wine, as Daniel and his companions did, he will not be able to face the king's fire in faithfulness to Christ. I do not advocate an iron rule, far from it. All I endeavour to show is that the increase of divine knowledge must conduce to a great and decided change in all one's tastes and arrangements, and this according as there is advance in it; so that what was allowed or undiscovered by one ten or twenty years ago is now refused or put away. If it were not so, increase of knowledge would not be increase of light, which distinguishes between the evil and the good.
The next class I will call luxuries. What comes under this head almost every faithful saint would denounce and deprecate, if indulged to excess; but yet many things which must be classified under the pleasures of the flesh and of the mind -- and all superfluities are such -- are sanctioned and indulged in. Things are partaken of for gratification, which are not necessary for the health, and things are looked at or read for the gratification of the natural mind, which the knowledge of the mind of the Lord would refuse and reject. Is it not evident that seeking or retaining superfluities is an evidence that divine knowledge does not govern such an one? and that if he were led by the mind of Christ, the purpose of the
heart would be, "Let me not eat of their dainties" (Psalm 141:4).
The last class I term position or self- consequence. Perhaps the last thing one surrenders or loses sight of is self-importance. It is curious and unmistakable how it clings to us, even while all the others may be partially refused. The pride of life lies so deeply imbedded in the heart that, like a ruling passion, it is strong in death.
To me it is a solemn and momentous consideration how little our knowledge in the present day has conduced to our temperance. Have we learned to lay aside every weight and the sin that doth so easily beset us, and run with patience the race set before us (Hebrews 12:1)? Is it not a painful fact that when there was less light among us there was more separation, and the sanctification was of a more marked character? and that while knowledge has greatly advanced, temperance has rather decreased? Men who began in the simplest way have been gradually drawn back again into worldly habits, through marriage, or increase of means, or one cause or another; but this is evident, that there is not as much separation as there used to be. There is an attempt to keep up some link with the world and what it commends and acknowledges, and this indirectly promotes worldliness in those who have the opportunity to be so. It is sad to hear that God has given us what eye hath not seen, nor ear heard, and yet to be as interested as a worldling in what the eye sees, and in all that nature can contribute. The
one simple question for us to decide is, Can there be divine knowledge without a proportionate separation from the course and fashion of the world? and does not the latter determine the real extent and power of the former?
Ministry by J. B. Stoney, Volume 9, pages 358 - 362 [2 of 2].
Psalm 1, 2
Each portion of Scripture has been given to present to us some particular view of Christ or of God's ways, which centre in Him.
I purpose in this and the following papers to consider our Lord Jesus as He is brought before us in some of the psalms ...
The psalms are a collection of poems written, by inspiration of God, under circumstances which gave occasion for the expression of feelings which prophetically were Christ's feelings. The psalms do not in every case bring Christ personally before us, but in some psalms He is so presented, and it is these psalms which we shall by God's help consider. They are called 'Messianic psalms' -- that is, they refer particularly to Messiah or Christ.
In other psalms the Spirit of Christ is seen in His people, and hence there are expressions of piety which could not be Christ's personally. In such souls the Spirit of Christ was pre-produced. But, seeing that the persons to whom I refer were in themselves
sinners, piety would express itself differently to that which would characterise Christ's utterances. For example, the first pious movement in the soul of a person who is a sinner is to own itself to be such, and expressions such as "Against thee, thee only, have I sinned", and "I acknowledge my transgressions" (Psalm 51:4, 3), would be right and fitting; but Christ could not say this, although the Spirit of Christ would lead us to do so.
But we leave these psalms, and will meditate on those where Christ is Himself personally before us, though it is important to remember what has been said in reading the psalms, for even in these 'Messianic' ones some verses cannot be directly applied to Christ personally.
Psalm 1 and Psalm 2 fittingly open the book by presenting Christ morally and officially. In fact they form, as it were, a portal through which we enter this blessed section of Scripture where the feelings of Christ are so wonderfully brought before us -- feelings descriptive of the godly Man, or of Messiah in one or other of His official positions.
Psalm 1 does not refer exclusively to Christ, for in itself it describes the blessed and godly, and contrasts them with the ungodly. But who, we may say, held that place as Jesus did? In others through grace He may have been pre-produced, as He now is by His Spirit reproduced; but Jesus was pre-eminently the Godly Man. All that a man should be morally, Jesus was in perfection!
What a sight for angels and for the universe, to
see a Man on earth in every way and in every season pleasing to God; One who delighted in all that was of God, and in whom God's heart could rest with perfect satisfaction; separate, devoted, and in perpetual vigour and freshness! How different to every one else -- save as His Spirit had been seen in them by grace! There is something particularly charming and attractive to our hearts in this moral glory of our Lord Jesus. It was what ever marked Him! As another has said, 'His moral glory could not be hid: He could not be less than perfect in everything -- it belonged to Him, it was Himself'.
Such, then, is the One we have before us in Psalm 1. May we follow His steps and be characterised by His traits!
Psalm 2 presents the Lord officially. We have the Anointed, the King -- the Son of God.
It is important that we should carefully distinguish between the titles of the Lord Jesus if we wish to read Scripture intelligently. The Lord Jesus is never spoken of as King in relation to Christians. He is King, and will, in due time, be displayed as such, and then believers will reign with Him. But His relation to them is not that of King, but rather of Lord, Head or Priest, according to the position in which they are viewed.
In Psalm 2, however, He is presented as King. He is Jehovah's Anointed! In this character He was presented to His people Israel when He was on earth (Matthew 2:2; Matthew 21:5).
The question is asked in the psalm, "Why are the
nations in tumultuous agitation, and why do the peoples meditate a vain thing?" Kings of the earth and rulers, Gentiles and Jews alike, are setting themselves and taking counsel together against Jehovah and His King! What an unholy and wicked alliance! What awful rebellion! His earthly people are saying, "This is the heir; come, let us kill him" (Matthew 21:38). Pilate and Herod are made friends through rejecting Jesus! Together they set Him at nought. In derision of His kingly power, they crown Him with thorns, and robe Him in purple! His people refuse Him and give Him over to the Gentile ruler; and Pilate values Caesar more than Jehovah's Christ!
What must the angelic hosts, who had swelled the chorus of "Glory to God" (Luke 2:14) as they announced the advent of the Saviour King, have thought as they beheld rebellious man refusing God's Anointed? A "vain thing" to do, indeed! God would laugh, and "have them in derision".
The resurrection of Jesus has plainly shown how futile were the efforts of wicked men. In the triumph of that mighty power God purposes that His King shall be set upon His holy hill in Zion. It will be observed that the scene is an entirely earthly one here. It is not said that Jesus is crowned in heaven in this psalm, but set upon God's holy hill, Zion. Earth is to own His rule.
In the certainty of God's steadfast purpose, Jesus declares the decree. He is the Son of God: He has but to "ask" and the uttermost parts of the earth will be given Him. We know He has not done so yet. His
name is still rejected here except by those who love Him; He has asked for His church -- the gift of the Father to Him in the present time; He prays not for the world (John 17:9). What a day it will be when He does ask! He will rule with a rod of iron. All Christ rejecters will then, alas! meet their merited doom. May we be wise, and, ere that day come, own Him as our Lord and enjoy the blessing of trusting Him (verse 12).
The kings of the earth are called upon to "Kiss the Son". Indifferent to the awful guilt of the world in crucifying God's Christ, man plans the progress of the race, and schemes as to empires and dominions are set on foot! Where will it all be in the day when the Son's wrath is kindled?
May we, as Christians, be kept apart from it all, awaiting the revelation of God's Son from heaven, the King of kings, Jehovah's Anointed! The counsel of the Lord shall stand, and God's King will most surely be established in Zion in God's own time. Praise ye the Lord!
The Believer's Friend (1911), Volume 3, pages 40 - 45.
The occupants of an eastern caravan, perishing amid drought and dearth for lack of water, after vainly exploring the usual wells and finding them dry, gave themselves up as lost. But one of the old, wise men approached the sheikh, and counselled him to set
loose two beautiful harts he was bringing home for his bride.
The panting harts, with heaving bosoms, were unloosed, and immediately sniffed the air with distended nostrils. Then with inborn instinct, straight as an arrow, they darted across the scorched and boundless desert waste to the distant scented waters.
Swift horsemen followed; and in an hour or so returned with the glad tidings that the harts had found the water-brooks. Thence the whole camp journeyed, and ere long reached the brooks with songs of rejoicing.
So the panting soul that "thirsteth for God, for the living God", with unerring spiritual instinct, scents "the fountain of living waters" (Jeremiah 2:13) from afar. Then that soul moves -- follows hard after God, and reaches the heavenly water-brooks; and not only drinks "of the fountain of the water of life freely" (Revelation 21:6), but guides other thirsty souls to its life-giving streams.
Words of Truth (1933), Volume 1, page 90.
It is unquestionable that we have different lines of teaching presented to us in the New Testament, in the scriptures which bear more directly on Christians. While every scripture is given by inspiration of God, there are certain scriptures which relate in almost an exclusive way to Christians. And I see increasingly that the spirit and principle which pervades all such writings is unity; that is, all the teaching tends in that direction. It is a point that it is not at all difficult to demonstrate. Expressions which are common with us out of the writings of Paul sufficiently prove it.
The end of Paul's teaching is "one body". I have been struck with this in the epistle to the Romans. In the first eight chapters of that epistle, though the body is not named, the apostle gives you a sufficient doctrinal basis for the one body, so that in chapter 12 we find the statement, "we, being many, are one body in Christ, and each one members one of the other" (verse 5). If you do not understand the truth of the one body, you are not intelligently in the will of God here. I might make other quotations from Paul; but everybody knows that the fact of the one body is almost the heart of the apostle's teaching, a body composed of Jew and Gentile, formed by the Holy Spirit sent down from heaven, of which Christ is set in the place of Head. God gave Him "to be head over all things to the assembly, which is his body,
the fulness [or completeness] of him who fills all in all" (Ephesians 1:22, 23).
Now I find the same principle pervading the writings of John, namely, that what we are being led on to is the thought of unity. No one can read John 10 without seeing that the end to which the Lord was leading is expressed in this "And I have other sheep" -- speaking of the Gentiles -- "which are not of this fold: those also I must bring, and they shall hear my voice; and there shall be one flock, one shepherd" (verse 16). I can understand someone saying, But you are confounding the flock with the one body. I reply, No, they are parallel truths; it is a different idea, but there is no difference substantially between the one body and the one flock. There is another point connected with it, namely, that it is impossible for any one of us to enter intelligently into the idea of unity according to the mind of God if we have not first learnt what is true of us individually. That is as certain as anything can be.
Unity is a very important point; but I am not speaking about outward ecclesiastical unity. By unity I mean the unity as of one body, and the one body is the body of Christ. We learn that there is one body; and it is the knowledge of that which separates Christians from all the great religious bodies about us. It is not difficult to show to those who are really Christians the inconsistency of the great sects and systems with the truth of Scripture, because it is so manifest. There is one body existing here upon earth; but when that is seen there is another truth to
be learnt, which is almost a more important one, that that body is Christ's body. It is the vessel in which Christ is displayed.
It may be as well to stop for a moment to prove this, for I do not care to put out anything which cannot be substantiated from Scripture. It is evident that the body is for the display of Christ for Scripture says: "the assembly, which is his body, the fulness of him who fills all in all" -- fulness is that which is adequate for the complete display. As we see in Romans 13, "Love is the fulness of the law". The text reads, "Love is the fulfilling of the law" (verse 10, Authorised Version), but the real meaning is "the fulness of the law"; that is, love is that which is alone needful for the complete display of the law. When Paul was going to Damascus on the errand of persecution, there appeared to him a light above the brightness of the sun, and he heard a voice saying, "Saul, Saul, why dost thou persecute me?" (Acts 9:4). He was persecuting Christ in His body; it was Himself, that in which He was displayed. I only refer to that in connection with the thought of unity.
Now I will, by way of preface, just briefly go over the main points of John's gospel. Down to the end of chapter 6 we get what is individual, namely, the great truth of life brought out in its principles and characteristics, and with it the deliverance of the soul from what is contrary to God. Then chapter 7 introduces a new thought: the change of dispensation, the time of the Spirit; and in connection with this we have the new company, the one flock. That,
and the various glories of Christ, is the great subject of the section from chapter 7 to chapter 12, which is one continuous section. Then, from chapter 13 to chapter 17 you get the disciples viewed as the vessel which was to be here in witness for Christ, and the features and character of the vessel. By the vessel I mean the company which was to be here for Christ, and which was to be expanded into one flock, of which Christ was the Shepherd. It was to be here for Him, not for itself, just as the body is for the display of the Head. That is what comes out from chapter 13 to chapter 17.
I am dividing the gospel in a human way; but I think if you bear in mind the division, you may be helped in the understanding of what I want to bring before you. My object is to bring out the character of the new dispensation. I do not go further in this lecture than to touch on what comes out in chapter 7, at the close of which the new dispensation is introduced. The main feature of it is that the Spirit is here. The Lord refers to it, and John adds: "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" (verse 39). Jesus had previously said that He was going away; but now we see that His going away would lead to another thing, that He would be glorified and the time of the Holy Spirit would be down here. There would be a new order of things marked by the presence of the Spirit here and, for want of a better term, I venture to call it the dispensation of light. In
the succeeding chapters man is viewed as completely tested by the light of Christ's word and work, both of which he rejects and is thus found wanting; and, consequent upon that, an entirely new and heavenly company is formed, composed of Jew and Gentile, "one flock", of which Christ is the Shepherd. So that you have a new dispensation which is marked by the presence of the Spirit here, and a new company, of which Christ is the Shepherd. And then the section closes up, in chapters 11 and 12, with witness to the varied glories of Christ, as Son of God, Son of David, and Son of man; and He, having been lifted up from the earth, is the point to which all are drawn.
Now, I have called this new dispensation the dispensation of light, and I touch on it for a moment, because of the importance of the thought that light tests. Light in divine things is positive, for light is the revelation of God, and the revelation of God necessarily tests everything. Thus it is the word of Christ which tests the Jew in chapter 8, and His work which tests him in chapter 9, and the Jew rejects both. At the close of chapter 8 they took up stones to stone Jesus, and in chapter 9 they excommunicated the subject of His work; they will neither have the word of God nor the work of God. But then, consequent upon that, the Lord reveals that He is leading His sheep out of the fold; and in bringing in the Gentile there is the formation of one flock, and there is one Shepherd. But that could not be until the Jew had been completely tested by the
presentation to him of the light. Then the Lord brings out His sheep; there is one flock, but not to take the place of Israel. When I go into that, we shall see that the characteristic of the flock now is this, "I know those that are mine, and am known of those that are mine, as the Father knows me and I know the Father" (chapter 10: 14, 15).
Now, as I remarked, it is before the mind of the Lord in chapter 7 that He is about to go away. There are four utterances of the Lord in the chapter, but I only touch on the last of them. "Jesus therefore said, Yet a little while I am with you, and I go to him that has sent me. Ye shall seek me and shall not find me, and where I am ye cannot come" (verses 33, 34); that is, the Lord reveals the truth that He was on the point of going away. Then (verses 37 - 39), "In the last, the great day of the feast, Jesus 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. 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".
The time of the Holy Spirit could not be until He could bring down the report into this world of the glory of Christ. He has come down as Witness that God has accomplished for Himself all the counsel of His will in a Man, and that that Man is at the right hand of God, and everything is delivered into His hand, He is glorified. Reconciliation has been
accomplished for God, and everything is headed up now in Christ, all things are put under His feet, He is in glory: and the Holy Spirit has come down to bring the report of it. It is that which characterises the present moment. You may be sure that people are all tending in the direction of one man or of another, in the direction of Christ or of antichrist. The world in the present day is tending in the direction of antichrist, for the tendency is to give up Christ. Nobody is stationary, and if you are not going Christ-ward you are tending in the direction of man. I see this coming out in the epistle to the Hebrews -- the tendency of the Hebrews was to turn back, and if they did not go forward to God, they went back to man.
I must refer for a moment to the occasion on which this truth in John 7 comes out, namely, the feast of tabernacles; for you cannot well understand it apart from seeing the occasion. You will see that the chapter begins a fresh subject. "After these things Jesus walked in Galilee, for he would not walk in Judaea, because the Jews sought to kill him. Now the tabernacles, the feast of the Jews, was near. His brethren therefore said to him, Remove hence and go into Judaea, that thy disciples also may see thy works which thou doest; for no one does anything in secret and himself seeks to be known in public. If thou doest these things, manifest thyself to the world: for neither did his brethren believe on him" (verses 1 - 5). You must take account of the fact that the brethren of the Lord, the Jews, were lost in
unbelief. No doubt the passage refers to His natural kindred; but I think it has a wider significance, and refers to the Jew after the flesh. What we find is that the Lord will not publicly identify Himself with the feast of tabernacles; but He goes up secretly to teach in the temple, He takes every occasion to carry on the service of His testimony here, though He cannot identify Himself in any public way with the Jewish feast. "My time is not yet come", He says (verse 6); that is, His time was not yet come to bring in the feast of tabernacles in its true power.
Then at the close of the chapter you come to what is remarkable: the Lord, having met all the different thoughts of the Jews in the early part of the chapter, at the close propounds something on the great day of the feast, which, I take it, means the eighth day, "In the last, the great day of the feast, Jesus 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" (verses 37, 38).
This leads me to refer for a moment to the feast of tabernacles. We read in Leviticus 23 that it took place on the fifteenth day of the seventh month. As far as I can understand the teaching of the feasts, everything for Israel was to begin afresh in connection with the seventh month. The previous principal feasts were the feast of unleavened bread and the feast of weeks; and on the first day of the seventh month everything began afresh. On the first day is the blowing of trumpets, on the tenth is the
day of atonement, and on the fifteenth day is the feast of tabernacles. The teaching of it is, I suppose, that in connection with the seventh month, the history of Israel is taken up afresh.
In John the Lord ignores everything connected with Israel and the feast of tabernacles, and nothing comes out of His mouth about it till the great day of the feast. Then He stands and cries, "If any one thirst, let him come to me and drink"; and we have the interpretation of the Spirit of God, "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". The first seven days of the feast indicate the completeness of earthly blessing and joy in Israel; but the eighth day brings in eternal things, that which is in resurrection, in conjunction with the earthly things; it is in that sense the communion of the heavenly and the earthly. Now you can understand how it is that the Lord begins to speak here about the heavenly things, because the feast of tabernacles was not for the time to have place, and what was to come in were the eternal and heavenly things in connection with Jesus being glorified and the Holy Spirit given. To me it simplifies the matter very greatly when we see what was the significance of the great day of the feast.
I will now say a word or two about Jesus glorified and the Holy Spirit given, because the presence of the Holy Spirit was to introduce another day. You can see the great contrast between Jesus being in humiliation here, and His being glorified. It
is evident that the glory of Jesus must introduce the light of another day. It is a wonderful truth that Jesus is glorified; He is not yet displayed in glory but everything is placed under His feet, He has "ascended up above all the heavens, that he might fill all things" (Ephesians 4:10); and the church is His body, "the fulness of him who fills all in all"; He is above all things, and the Holy Spirit is come down here to report His glory. It is a great thing to be in the light of it -- I do not know anything much more blessed. You know that all things are put under Him, and you do not look to man for anything, you look to God for all; and God, at any moment that He sees fit, can change the whole aspect and character of things down here.
As the apostle says in Hebrews 2, "we see not yet all things subjected to him, but we see Jesus, who was made some little inferior to angels on account of the suffering of death, crowned with glory and honour" (verses 8, 9). A little period is left to men during which they can carry on their actings down here, but faith knows that God has put all things under the feet of Christ; the word to Him is, "Sit at my right hand until I put thine enemies as footstool of thy feet" (Hebrews 1:13). He is saluted there as High Priest, He is the Minister of the holy places, and the Holy Spirit has come down as witness of His glory; it is the time of the Holy Spirit, and He could not be here until Jesus was glorified.
I am loath to leave the point because I think the light of the glory of Christ is the light in which our
souls should be. I do not judge that anybody can enter into the great thought of unity until he is in the light of the glory of Christ. I believe it is that which delivers the soul from the influence and power of the world to a very large extent. You see the antagonism to it on the part of the god of this world, "in whom the god of this world has blinded the thoughts of the unbelieving" -- what against? -- "so that the radiancy of the glad tidings of the glory of the Christ, who is the image of God, should not shine forth for them" (2 Corinthians 4:4). The great point in Jesus glorified is that everything that was lost in man has been recovered for God, that all things are put under Christ; they only await the moment of His display, and we shall see all things put under Him. It is not simply that He is exalted to be Judge, but He "has also ascended up above all the heavens, that he might fill all things" according to God. That is His place, that is true of Him, and the Church is His body, "the fulness of him who fills all in all".
It is the time of the Holy Spirit now; and perhaps the greatest mercy which God has shown to us in these last days is in giving us the recognition of the presence of the Holy Spirit here. I remember thirty or forty years ago, we were accustomed to look for the outpouring of the Holy Spirit; Christendom, even Protestantism, had lost all sense of the true character of the dispensation, the abiding presence of the Holy Spirit here. The very point of the moment is that the Spirit is here as witness of the glory of the Bridegroom. The position of the virgins is that they
are waiting for the Bridegroom (Matthew 25); properly, they know His glory by the report of the Spirit, and they are waiting to go in with Him to the marriage. The idea of the Bridegroom to my mind is that He is One who has rights; and the virgins are waiting, in the faith of His coming but as knowing His glory. He sits now at the right hand of God, to the infinite satisfaction of God -- it is the glory of God in the face of Jesus Christ. As has often been said, God is satisfied, and God is glorified, and Jesus is glorified. Everything there is to the perfect satisfaction of God. Stephen looked up steadfastly into heaven and saw the glory of God, and Jesus in glory, and said, "I behold the heavens opened, and the Son of man standing at the right hand of God" (Acts 7:56). Stephen was, by the Holy Spirit, under the blessed influence of the glory of Christ. You could not have a more perfect expression of it, for he was full of the Holy Spirit and what the Holy Spirit made him conscious of was Jesus glorified; it was the fulfilment to his soul of what the Lord looked forward to here, the time when He would be glorified and the Holy Spirit given.
Ministry by F. E. Raven, Volume 1, pages 1 - 10 [1 of 2].
John 10:1 - 6, 11, 16, 27 - 31; 1 John 2:12 - 13; Romans 8:18
The three simple expressions in the scriptures read, "I say", "I write" and "I reckon", are expressions of
communication. The speed with which methods of communication in this world are altering is almost frightening, but the Scriptures that the Spirit of God has indited remain unchanged, they never get out of date, and never need amending. Persons have tried to rewrite the Bible and have made modern versions, in which very often the words of man have been substituted for the word of God.
The illustrations that the Lord Jesus gave are timeless. He gave an illustration in John 10 about sheep; and there are still sheep. God created the sheep at the beginning and He created man. He has done things in creation that remain, and as you think of the parables that the Lord Jesus spoke, they are timeless. "The sower went forth to sow" (Mark 4:3) -- he still does! Seed time and harvest, and day and night, still exist, for God has promised that "all the days of the earth" they "shall not cease" (Genesis 8:22). So we can turn from the world of man to the word of God, and find safety and stability in the precious words of Jesus, for it is He who says, "I say to you". God is speaking in that blessed Person.
We read in Hebrews 1 that God has spoken "in many ways formerly ... in the prophets", and "at the end of these days has spoken to us in the person of the Son" (verses 1, 2). A politician has many words to say, many promises to offer, and yet may be unable, through his own personal weakness or through a change in policy or conditions, to fulfil what he promises, but what the Lord Jesus says He is able to carry through: "The heaven and the earth shall pass
away, but my words shall in no wise pass away" (Mark 13:31).
So the Lord Jesus says, "he that enters in by the door is the shepherd of the sheep". It is a wonderful thing to know Jesus as the Shepherd. Psalm 23, I suppose, comes to mind in that connection, when David says, "Jehovah is my shepherd; I shall not want" (verse 1). However dark the night, however testing your circumstances, is the Lord your Shepherd? Will you put your hand in His and let Him lead you?
One of the things Jesus does in this opening section of John 10 is to set persons free from the fold. We can say, reverently, that the Lord Jesus, from one point of view, was willing to come to the fold, and to enter into it, but it says, "He came to his own, and his own received him not" (John 1:11). The fold would speak of what is organised, what might be very zealous and appeal to the human senses. It says in Acts 21, "Thou seest, brother, how many myriads there are of the Jews who have believed, and all are zealous of the law" (verse 20) -- that is like the fold. Many persons are held in it, and yet in the chapter before John 10, you have a man who is set free from the fold through being cast out -- but Jesus found him. The Shepherd leads the way out, and we are to go forth to Christ without the camp, bearing his reproach (Hebrews 13:13). He has come in order that He might lead the sheep out, and He knows every one by name. There is not a person in this room whose name the Lord Jesus does not
know, and often in Scripture He appeals to persons and calls them by name. Would it not be a wonderful thing to go home at the end of this meeting and to say, 'I got an impression in the meeting that the Lord was calling me by name'?
Well, He wants to lead you out too, and so He says, "I am the door". Persons that know Him as the Door are not afraid of the wolf coming. The Lord says, "the wolf seizes them and scatters the sheep". It says in Proverbs 18:10, "The name of Jehovah is a strong tower: the righteous runneth into it, and is safe". That Name is a place of safety: as we confess the name of Jesus, as we own that we love Him and we belong to Him, when His name brought in, we prove it is a strong tower.
And so He says, "I am the door of the sheep. All whoever came before me are thieves and robbers", and He later speaks about one who flees when he sees the wolf coming and "is not himself concerned about the sheep". The Lord Jesus, in absolute perfection, speaks of Himself thus, "I am the door of the sheep". He also says, "The good shepherd lays down his life for the sheep". Precious, glorious Saviour going that way alone when all left Him and fled, but He stood between them and the foe and laid down His life in their stead. The consideration of the good Shepherd, and the thought of Him laying down His life for the sheep, should raise the question with us as to whether we are true to our baptism, have come in through the door, and are ready to yield ourselves fully in answer to His appeal, "this do in
remembrance of me" (Luke 22:19).
In verse 1 of John 10 the Lord says, "Verily, verily, I say to you"; and I am very thankful for verse 7, because it says there, "Jesus therefore said again to them, Verily, verily I say to you". The Lord in His infinite grace and patience would speak to our hearts again. He speaks once, and He speaks again, as it says in the prophet Jeremiah, "the word of Jehovah came ... the second time" (chapter 1:13; 13:3; 33:1). Oh! how the Lord would appeal to our hearts in what He is saying, "I say unto you". He goes on to say, "I give them life eternal" (verse 28). He had said, "I am come that they might have life, and might have it abundantly" (verse 10). The Lord has in mind that we should enjoy conditions of eternal life together, morally beyond the reach of death. What blessings there are in Christianity!
John says in his first epistle, "I write to you". These are not the words of Jesus directly, but those of one who knew what it was to be very close to the Lord Jesus. In John 8:6 - 9 it says, "Jesus, having stooped down, wrote with his finger on the ground". It speaks to us of the perfection of the incarnation, "God has been manifested in flesh" (1 Timothy 3:16). And then, "he lifted himself up and said to them, Let him that is without sin among you first cast the stone at her. And again stooping down he wrote on the ground". Think of Jesus not only coming into this scene, but going into death. At that point, when Jesus was writing on the ground, there was before Him a woman who was accused of a serious sin, and
her accusers, when they heard the word of Jesus, "went out one by one beginning from the elder ones until the last". Oh! the power of the word of Jesus, how it affects every one that is not morally in accord with it.
John writes first to children, that is, all believers, to those that truly belong to the Lord, "because your sins are forgiven you for his name's sake". How precious to look at one another; and how wonderful when a parent can look at the children and say, Their sins are forgiven! How precious to look at one another in that light, as those for whom His precious blood was shed at the cross.
Then John says, "I write to you, fathers"; these are persons of experience, that "have known him that is from the beginning". You can think of the incoming of Jesus into this scene and His holy, perfect, pathway here, and you can take that as a beginning, and I think these fathers would be persons who take account of Him also ascended up in highest glory on the Father's throne, they "have known him that is from that beginning". The Spirit has come because Christ is glorified, and makes known the things concerning Him to us. Let us value and honour persons of experience with God.
John then addresses young men: "I write to you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the wicked one". May our hearts be preserved that we do not yield to the wicked one. Look at yourself long and hard, and see whether these things are true of
you. Are you strong? Strong not in the things of this world, but strong in relation to the things of the Lord, and in the grace which is in Christ Jesus, and have overcome the wicked one. Satan will try one way with you, and a different way with me, but He is the wicked one. What a thing it is to take account of what John has written in relation to the world and its lust, and to see that in the power of God by the Spirit, which God delights to impart, we can overcome the wicked one.
Then John says, "I write to you, little children, because ye have known the Father". Look round your local meeting and thank God for young people who, in the gatherings and at home, are hearing about the Father. It is a wonderful thing to learn what that blessed name of Father means. God is made known in the Persons of the Father, the Son and the Holy Spirit. Let us value our links with the Holy Spirit, and be deepened further in them, and in our knowledge of the Father. Paul says, "For through him we have both access by one Spirit to the Father" (Ephesians 2:18). Our access there is not said to be to the Father's house, or to the realms of glory, but to the Person Himself, to the Father, the One whom the little children are said to know. May we be in the gain of this writing.
Paul says, "I reckon". That, I suppose, is a mathematical term, which we often use loosely. It is interesting how it is used in Scripture. Peter says, "Silvanus, the faithful brother, as I suppose" (1 Peter 5:12), or as it might be literally translated,
'as I reckon'. I think Peter took account of Silvanus and all that he shared with Paul, and he reckoned that he was a faithful brother. It is good to be able to say, 'I reckon that -- -- is a faithful brother (or a faithful sister)'. Paul says in 1 Corinthians 13:11, "When I was a child ... I felt as a child, I reasoned as a child", but in Romans 8 he is writing with all the reckoning of a spiritual man, a man of moral power: "I reckon that the sufferings of this present time ..." Have you ever thought of the sufferings of Paul? We think, and rightly so, of the sufferings of Jesus.
As you look at 2 Corinthians 11 you will see a list of Paul's sufferings. He says, "in labours exceedingly abundant, in stripes to excess, in prisons exceedingly abundant, in deaths oft. From the Jews five times have I received forty stripes, save one. Thrice have I been scourged, once I have been stoned, three times I have suffered shipwreck, a night and day I passed in the deep: in journeyings often, in perils of rivers, in perils of robbers, in perils from my own race, in perils from the nations, in perils in the city, in perils in the desert, in perils on the sea, in perils among false brethren; in labour and toil, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, the crowd of cares pressing on me daily, the burden of all the assemblies" (verses 23 - 28). I make no apology for reading that list; Paul was a man who knew what suffering was. He speaks earlier of "if indeed we suffer with him" (Romans 8:17), that is, with Jesus. Paul knew what
suffering was. He says, writing to Timothy, that "some ... have made shipwreck as to faith" (1 Timothy 1:19). You might say, 'That is a very strong word, Paul'. Paul would say, 'I know what the word shipwreck means; three times I have been actually shipwrecked'. Paul did not choose his words carelessly. He says, "I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed to us".
In that list in 2 Corinthians 11, having gone over all the physical sufferings that he endured, he says, "Besides those things that are without" -- there is a lot of internal pressure and suffering too that very often is secret and that persons are caused to pass through that none else can appreciate or share. The burdens that are carried secretly, and the sufferings that some persons pass through, are very real. But Paul says, and it is a great comfort, "I reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed to us". Footnote a to the verse before says, 'If we co-suffer that we may be co-glorified'. How precious to be so near to the Lord Himself. How valuable it makes the suffering of this present time. May we go through in faith and with a conscious sense that, as we bear these things in relation to the Lord Himself, there will be no loss.
"The coming glory to be revealed"; how near it is, dear brethren. Paul wrote this a long time ago, and many years have passed since, and every day brings that coming glory nearer. There may be
persons in this room who will be alive until the coming of the Lord. May we all be ready for that moment. May we not allow the present sufferings to turn us aside or harden us, but may we take account of the One who has suffered supremely in order that we might live: "I am come that they might have life, and might have it abundantly". He is soon to usher in that day of coming glory, when we shall sit with Him in His throne, and if we are faithful now we will enjoy much more, and may that be in our hearts to encourage us to go on to the end. May the Lord bless us each and His word, for His Name's sake.
J. Taylor
Exodus 25:10 - 16; Exodus 28:1 - 5; Isaiah 42:1 - 8; Hebrews 3:1
My thought is to show the connection between the ark and the high priest. I wish to dwell upon each separately, and in pointing out the contrast between them, to show also the connection that exists between them.
The ark, as most of us here know, has reference to Christ, and the high priest in Israel represented Christ. It is in that way that they become of such interest; indeed, it is thus that the Old Testament becomes of such interest to those who love Christ. I doubt whether any one reads the Scriptures with heart interest until he loves Christ; you may dwell upon the type, but your heart is engaged with the
antitype, and I desire, beloved friends, that that may mark our meeting now; that whilst I seek to engage you for the moment with the types, your hearts, by the Spirit, may be engaged with the antitype; that is, with Christ. No type can exceed in interest the ark of the testimony, and in one point it is very like that of the high priest, for it represents Christ with something in His heart; the law of God; whereas that which the priest had in his heart was the saints. I wish you to bear this in mind for we have to take account of the Lord here in this world in connection with the will of God, and then we have to take account of Him in connection with the saints. The high priest had the saints in his heart; I refer to the breastplate, as you will understand. That was one great feature of the high priest, that he represented Christ as having the saints in His affections.
What I would point out as to the ark is that the predominant feature of it is not exactly that it was heavenly; whereas the predominant feature of the priest was; the type suggests to us that the priest is heavenly. You will all remember that Exodus 28 is taken up almost entirely with the description of the dress of the high priest; the colours referred to, by the Spirit, in the description of the dress convey to us the characteristics of Christ, as Man, in relation to, and as having to say to, God, as approaching God, and the predominant colour is blue. There are other colours mentioned which have reference to the earthly side of Christ's official glory, but the predominant colour in the dress of the high priest is
Now when you come to the ark, you are struck immediately with the fact that there is nothing said about colour at all. The point in the ark is, that it was made of acacia-wood and it was overlaid with gold, and it was to contain the tables of the covenant. Now that is what I want to dwell upon. By the Lord's help, I desire to show you, that the Lord has to be taken account of here in this world as appearing amongst men, and as the One capable of taking up the revealed will of God and carrying it into effect. I desire that our hearts might ponder that. The great thing in view was that the divine glory might be sustained here, but evidently the acacia-wood has to be taken account of. Primarily the great thing that God had in view was to have a Man here through whom He might carry out all His will. Adam had failed in that, but God would wait, and He did wait. He waited for that which the acacia-wood represented. One loves to think of God waiting for that. I desire to enlist your sympathy in that respect as to God; He had His mind set upon man, but God could wait.
One great attribute in God, one might say, is that He can wait. God will wait; He will wait for the suitable material for the effectuation of His purposes. He waited after the fall of Adam; He waited for the Man Christ Jesus. I think of God taking Moses up to the mount; the law in principle was given to the camp below. He takes Moses up to the mount Sinai, and the first thing He speaks to
Moses about is that which was in His heart; the first thing He speaks about to His servant is the ark of the testimony. It was that, that He had in His heart. He looked on to a Man here upon the earth, moving under His eye; every motive of that Man was Godward; every aspiration had God as its object; every movement of His heart had reference to God; it was a delight to God to unfold to Moses the ark.
God says, "make an ark of acacia-wood" and He gives the dimensions. It was a delight to God to dwell upon those dimensions, to dwell upon that wood, as representing that Man whose every movement of heart had God as its object. God speaks to us later through the prophets and He says, "Behold my servant, whom I have chosen, my beloved, in whom my soul has found its delight" (Matthew 12:18). How do you take account of that? I take account of it as referring to Christ, and to what He was here for 30 years. That of which God had spoken to Moses, that material, those dimensions given in His instructions to Moses, all that, beloved friends, had taken form in a Man here on earth. Let us think of that. The wood of the ark speaks of the humanity of the Lord Jesus, and now God says, "I will put my Spirit upon him"; He can put the gold upon that vessel.
If ever I hear of a brother undertaking to serve Christ, to serve God, I want to know his past history. God always takes up a man in reference to his past history. Every servant of God is set apart from his birth, and all the divine dealings have reference to
the gold. What God has in His mind is the gold. He intends to set the gold before men, but before you have the gold you must have the wood. If you have not the wood the gold would be discredited. Paul says God set him apart even from his mother's womb, and called him by His grace. Every servant is taken account of by God from his birth, and before God, as it were, puts the gold upon the vessel -- there must be the wood.
As we look at Christ, it is important that we dwell upon what He was personally. I believe it is of the Spirit that the deity of the Lord should be put into evidence in every bit of ministry. The cherubim of glory over the mercy seat suggests to our hearts that there must be a guarding of that Person. He is what He was and what He ever will be as to His Person, but let us think of the wood; think of that Man here in this world where all was opposed, where there was such absence of sympathy, even from those akin to Him in the flesh. Mary says, "thy father and I have sought thee distressed" (Luke 2:48); they had no idea who was there, but the Lord says, "did ye not know that I ought to be occupied in my Father's business?" As Man here, He was personally equal to that which He was to sustain in testimony; He was to be covered with the gold. God was to set there the full weight of the divine glory, and that was to be displayed in that Man. What food there is for our souls in Christ viewed in that light here in this world, moving about in a scene that was contrary to Him, every
movement of His heart had reference to God.
That is the idea I have of the ark of the covenant. It is Christ in this world where everything is contrary, sustaining the full weight of the divine glory. I have often thought that we too little consider what it was for Christ to take up God's law; what power was required for it. We do well to consider the conditions into which Christ came, every part of the world and its whole power turned against Him. Now I say, consider the power that was necessary to stand against that, yet, not one iota of the divine will was surrendered for a moment; it was in His heart, "Lo, I come ... to do, O God, thy will" (Hebrews 10:7). "To do thy good pleasure, my God, is my delight" (Psalm 40:8). I say, what power was required. I have no doubt the wood, as typifying Christ's humanity, was divinely selected. It was most durable, and hence we have in it the suggestion of the power that was in Christ inherently in carrying out the will of God here upon the earth.
Well now, God says in the prophet, "Behold my servant whom I uphold, mine elect in whom my soul delighteth!" (Isaiah 42:1). I understand that to be the ark of the covenant; "my servant whom I uphold, mine elect in whom my soul delighteth!" Now notice, He says, "I will put my Spirit upon him". That is what I understand to be the gold. "I will put my Spirit upon him". You can all recall the remarkable incident of the Lord's reception of the Spirit in the gospel of Luke. He appears in baptism, and He comes up out of the water, and He is
praying. There He is; the Man who delighted in the will of God, and He is dependent upon God here. The Spirit came upon Him and Jehovah says, "I will put my Spirit upon him", and then God says, "he shall shew forth judgment to the nations. He shall not strive or cry out, nor shall any one hear his voice in the streets" (Matthew 12:18, 19). God puts His Spirit upon Christ, and then you have the unfolding, in testimony, of God.
Now what was the result of that, beloved friends? I appeal to you who know the Scriptures. It is of all moment to know the Scriptures. If you read this prophet Isaiah you will find the great controversy is between God and idolatry, and now that He has a Servant, now that He has a Vessel, He puts His Spirit upon Him, and the conflict is on. I want you to understand that the conflict continues.
There are two great forces in the world, one is lawlessness, and the other is idolatry; they are linked together, and in the ministry of Christ God has taken issue with the lawlessness of man, and the idolatry of man! I want you to consider that. God found His Servant in whom His soul delighted, and He put His Spirit upon Him. "He shall not faint nor be in haste"; that is the ark of the covenant. "He shall not faint nor be in haste, till he have set justice in the earth", that is Christ. God took public issue, in the ministry of Christ, with the lawlessness and the idolatry of man, and if you read the gospels in the light of these two thoughts, I think you will get great help from them. Then there is a third great issue which is
obvious; and that is, the issue between life and death. That issue had been raised in the garden of Eden, the question of life. Is the question of life to be solved? I want you to bear in mind that God has found His Vessel, and has put His Spirit upon Him, and that now the conflict is on. Think of Christ in that position; think of the tremendous power; the almighty power that was required to carry out the divine mind. Christ was anointed of the Spirit, and He is led of the Spirit into the wilderness to be tempted of the devil; that was in order that it might be brought into greater evidence who and what that Man was. He returned from the wilderness the victorious One. Think of the power of Christ here in subjection to God. He bound the strong man in the wilderness, and returned in that power, in that same Spirit into Galilee, and hence the glory is shown resplendently in that wonderful ministry before men; but the conflict was on.
The question of God's rights in the heart of man had to be solved. He was the only God, the only Object who deserved the adoration of man. The Lord undertook to make that evident. God had rights over man, He was the only true God. With what delight the Lord Jesus brought that into evidence before men. Now, in this chapter God says, "my glory will I not give to another" (verse 8). You will have noticed the verse, "and my glory will I not give to another, neither my praise to graven images". You remember when Moses came down into the camp, the glory had been changed into the similitude of an ox that
eateth grass (Psalm 106:20). Such is the heart of man.
Ministry by J. Taylor, Volume 5, pages 84 - 90 [1 of 2]. London, 1912.
Genesis 4:1, 2, 8 - 11; Genesis 14:13 - 20; 1 John 3:10 - 17
And so, as I was saying a moment ago, in order that these things should not be theoretical with us, the epistle contemplates that we should keep our eyes open, so it says, "whoso may have the world's substance, and see his brother having need, and shut up his bowels from him, how abides the love of God in him?" (1 John 3:17). And then chapter 5 says, "If any one see his brother sinning a sin not unto death, he shall ask, and he shall give him life, for those that do not sin unto death" (verse 16). That is in material things, and in spiritual things we are to have our eyes open to see how the brethren are getting on, and if any one sees his brother, or of course, his sister, sinning a sin, not unto death, the first thing he should do is to ask for him -- to ask God. He should get to God about him, and plead on his behalf that he may be allowed to continue, that he may be restored in his soul and continue in life.
And then, dear brethren, if we get to God about someone else who has sinned, we shall very likely find that God will raise exercises with ourselves, and all that will be for our help, and as we face those exercises with God, we may acquire a little power and influence and be able to save our brother. Indeed
in Galatians, as has been much brought before our notice in recent years, it says, "if even a man be taken in some fault, ye who are spiritual restore such a one in a spirit of meekness, considering thyself lest thou also be tempted" (chapter 6: 1). The Lord places on the spiritual the responsibility of restoring one taken in a fault. Here John says you are to ask for him, and use your influence with God that such an one might be recovered. But Galatians would go further, and say you are to restore such an one. As has been said by another, if we pray for people we gain power with them. If we get to God about them in secret we may acquire a certain amount of moral power with them, so as to be able, like Abram, to recover our brother.
I think from what I have said, dear brethren, that the importance of the brother, that is, the brotherly element, seen in sisters as well as in actual brothers, will be manifest. And you will remember too that Paul constantly brings in a brother. In writing to the Corinthians in his first epistle he says, "Paul, a called apostle of Jesus Christ, by God's will, and Sosthenes the brother" (chapter 1: 1). As an apostle he is authoritative, he brings in the mind of the Lord, and it is the Lord's commandment and it must be obeyed, but then he brings in the brother with him. The brother would not assert authority, but he would move about as caring for the souls of the brethren. So Paul always looks for the support of the ministry by the influence and power of the brother. And so in writing his second epistle to Corinthians he says
again, "Paul, apostle of Jesus Christ by God's will, and the brother Timotheus" (chapter 1: 1). He brings in another brother. And then in writing to the Corinthians too, in the first epistle he says, "Aquila and Priscilla ... salute you much in the Lord" (chapter 16: 19); why does he say that? Because Aquila and Priscilla had been local brethren at Corinth at one time, and the Corinthians would know them well, and know indeed the kind of line that they were on, and when they heard that Aquila and Priscilla, who were with Paul when he wrote his first epistle, saluted them much in the Lord, they would say to themselves, what is the force of that word "much"? And they would perhaps realise that Aquila and Priscilla were very much concerned about them, and the assembly in their house also. And as they began to think on those lines, they would begin to understand why they were concerned about them. It would just be a means of bringing home to them that not only was their condition serious in the sight of the Lord and of His servant the apostle, but this brother and sister, and the assembly in their house, were feeling it too. They were a known brother and sister, who had been local at Corinth, and now they would bring their influence to bear upon the Corinthians, and say, We are thinking much about you, as though to emphasise tenderly without saying it, We hope you will soon get right!
I need not say more, dear brethren. All through the epistles we shall find the influence and importance of a brother. God has set us together as
brethren, and we are brethren because we are born of God. We are born of God and children of God and that is what constitutes us brethren of one another, and our first responsibility, if I may say so, as children of God in the world is to express God in His nature and moral attributes. But then we are also a support to one another. The circle of the brethren is a great support to us as in a world in which we are in testimony, and in this circle we are to accept responsibility as brethren to care for one another's souls. And so the first brother was a shepherd.
Education in View of the Testimony, pages 33 - 35 [3 of 3]. Barbados, B.W.I., 2 January 1950.
A ministry in spiritual power will always lead to movement. There will be more and more a going out, not only from what is of the world and of man after the flesh, but from restricted and partial apprehensions of the truth. There will be enlargement in what is of God, and in ability to serve Him according to His pleasure. There will be the consciousness of increasing freedom from what narrows and clouds the true knowledge of God, and of getting nearer to all that is in the purpose of His love.
An Outline of Numbers, page 379, (Ministry by C. A. Coates, Volume 4).
Luke 7:34, 35, 44 - 46; Proverbs 30:24 - 28; Matthew 25:1 - 13
I wish to speak about wisdom's children. Wisdom is from God Himself: "But if any one of you lack wisdom, let him ask of God, who gives to all freely ... and it shall be given to him" (James 1:5). Wisdom is the way love has taken; it is light to lead us out of the labyrinth of difficulty and problems. A maze, or labyrinth, is difficult to find your way out of. But there is light from God which wisdom understands, and there is a way out, and I believe that way is by affection for Christ, the One "who has been made to us wisdom from God" (1 Corinthians 1:30).
In the passage read in Luke 7:35 the Lord says, "wisdom has been justified of all her children", and then you have an illustration of one of wisdom's children in the woman with the alabaster box of myrrh. Her name is not given; it is in her character and what she did that wisdom was seen. What is emphasised is what she did to Christ. She manifested her need of Him, her love for Him and her appreciation of Him. One of the features that mark wisdom's children is that they have an appreciation of the wonderful grace of having been drawn to Christ. The fact that we have been drawn to Him, and He has become precious to us, is all of the Father: "No one can come to me except the Father who has sent me draw him" (John 6:44). Think of the wisdom of divine operations through Christ and
the Spirit, the Father operating too. Oh! the greatness of what divine Persons have done. But They have an end in view and They are going to secure that end for Their pleasure eternally.
So I read of this woman in Luke 7, so well-known to us, but of great import to us, for we need to be kept fresh in our affections for the Lord Jesus. The Lord says to Simon -- representing the formal religious side, you might say -- "Seest thou this woman?" Just think of the Lord saying that: He wants us to see her today and to take account of what she did. She is one of wisdom's children, a needy sinner indeed, and she knew it, but she loved much. That is the way of wisdom -- in repentance toward God. But then this woman realises that all her needs can be met only by the Saviour. There was what was outward, formally with Simon, the Pharisee, but there was what was substantial inwardly with this woman and she showed it -- the manifestation of love.
Paul says to the Corinthians, "yet shew I unto you a way of more surpassing excellence" (1 Corinthians 12:31). Then you have, in the thirteenth chapter of 1 Corinthians, the way of love. They had great men before them in Corinth, and many other things they needed help about, but there was a word of wisdom by the apostle Paul for them. What wonderful skill he used! Why did he act as he did? Why did he write as he did? All that he said and did was wisdom's way because of his love for the people of God in Corinth. He says to the Ephesian
elders, "Yourselves know that these hands have ministered to my wants, and to those who were with me. I have shewed you all things ..." (Acts 20:34, 35). He showed the way of love. It is a wonderful thing to have light; it is a greater thing to have affection, but affection has to be in expression.
Wisdom has often been said to be the handmaid of love. Where we are inwardly in our affections shows itself in our actions. So the Spirit of God delights to put on record the detail of what this woman did. It was not only that she was one of wisdom's children, but the Spirit delights to enlarge upon it: "thou gavest me not water on my feet" -- nothing to refresh Christ; "but she has washed my feet with tears, and wiped them with her hair" -- all her glory she put at the feet of Jesus, for those feet were going to that cross of shame to settle every matter in regard to herself. She was in a maze of difficulty, a sinner indeed, but how was she to get out of that labyrinth of difficulty and sinnership that she was in? Only by Jesus whose blessed feet, in wonderful love, went the way of the cross for her, and she loved Him on that account, she loved Him in deed.
"Thou gavest me not a kiss, but she from the time I came in has not ceased kissing my feet": it was not only one action of love expressed toward the Saviour, but she continued in it. Beloved brethren, we have often spoken about it, but it is very needed at the present time, that we should continue and deepen in our affection for the Lord Jesus.
Wisdom's children are amongst those who are waiting for His coming. Tests come our way and they bring out where we really are in our affections for Christ. So the Lord would draw attention to her: "Seest thou this woman?" He would say to us at this time, 'Are you one of wisdom's children?' Can He draw attention to you personally? What have you done for Him and for His people? These are very practical matters, dear brethren. We are to have love amongst ourselves; we are to be preserved in love and affection for Christ. The blessed Spirit has been given to us to sustain us with this character of wisdom's children who have the deepest affection for Christ and His own.
Now the passage read in Proverbs 30 speaks of "four things" that are "little upon the earth, and they are exceeding wise". There is something special about these four creatures that are mentioned here. Solomon wanted wisdom: "The fear of Jehovah is the beginning of wisdom" (Psalm 111:10) -- and it pleased God exceedingly. He said to God, "Give me now wisdom and knowledge, that I may go out and come in before this people; for who can judge this thy great people?" (2 Chronicles 1:10). Solomon must have had some sense of how great the people were to God, and of the need of wisdom as to how he should move in and out amongst them.
We can take account of features that marked these creatures in Proverbs 30. God created them, and He had a purpose in it. It says, "The ants, a people not strong", but they are "exceeding wise".
Wisdom is shown in their actions, for "they provide their food in the summer". They take advantage of every occasion of the summer as they look ahead and take account of what may be needed. So believers would not miss a meeting if they could possibly help it. We may have to, of course, on account of circumstances, but we would not like to miss a meeting, an opportunity, so to speak, to get food in the time of summer. Christ is in glory, the sun is shining in all its power and greatness. The ants seize an opportunity to provide food for a day of need that is coming.
The Egyptians had to do that under Joseph; they stored up wheat in those storehouses in Egypt in view of the famine conditions (Genesis 41:36). Wisdom was seen therefore in Joseph, and wisdom is acting for us at the present time, for Christ "has been made to us wisdom" (1 Corinthians 1:30). It is wonderful what is available to us, as, you might say, the sun is shining in Christ in glory.
Then you have the rock-badgers, "a feeble folk". This sets aside all the power and greatness of man. We are told in Psalm 104 various things that God created. He created "the cliffs, a refuge for the rock-badgers" (verse 18). God made provision for them in creation. It is remarkable what is in Scripture. These folk here "make their house in the cliff". They are particular about where they live. They live there on the mountains, up on the cliff in a safe position. What about our houses? Are they safe places? Are wisdom's children there? Do these features of
wisdom mark us in our households? These are very important things. A "house in the cliff" is a very safe place, and in wonderful wisdom God provided for these feeble folk; He had a very secure place in mind for them, there in the cliffs. You marvel at how much we can learn from nature, from creation itself. God has a spiritual objective in view in all that He created.
Then you have the locusts, who "have no king, yet they go forth all of them by bands". Israel wanted "a king to judge us, like all the nations" (1 Samuel 8:5). God was not pleased with that; it says, "I gave thee a king in mine anger, and took him away in my wrath" (Hosea 13:11). God was their King; He was the One to whom they were to look for protection and care and direction, and He felt it when Israel looked for a king. The Corinthians wanted a king in the local company, but Paul writes to them about wisdom (1 Corinthians 1:19 - 31). He shows how the wisdom of men was such folly in putting the Lord of glory to death at the place of a skull, the termination of human wisdom. How did Paul meet the condition there at Corinth? He brought in the truth of the cross, and the resources that we have in the blessed Spirit who would continually magnify Christ to us.
There is only One who can lead us, and that is Christ. He is made unto us wisdom. If you want wisdom, you can secure all that you want in Himself. The local saints in Corinth were making much of men, to whom they looked to provide the
wisdom they required, and, as a consequence, they got away from Christ. Paul felt that, and you marvel at his wisdom and his patience with them, the love that was in his heart for them, and the wise way in which he dealt with them. He spoke to them and pointed out the seriousness of what they were doing, but he brought in with it what was positive as to Christ in seeking to rectify the situation there in Corinth. What a wise man he was! He was one of wisdom's children indeed. The secret of it was that he loved them, and the less they loved him, the more he loved them, because of what they were to the Lord.
The locusts have no visible leader; they "have no king, yet they go forth all of them by bands". They suggest believers who are not looking for a man to lead them, a visible head here on earth, who have a glorious living Head in heaven and their hearts are attached to Him in the love of wisdom, you might say. Such are looking to Him for resource; and all that they need. The headship of Christ involves resource; infinite resources of wisdom are available to meet every situation as we hold fast the Head and draw upon Him. The Spirit of God would speak to us, I believe, at the present time, of the resources we have in the Lord Jesus. So there is no need for human agency or human help, or telephoning somebody for advice, and so on. Why not get to Christ first of all and have to do with Him personally, look to Him for wisdom in every situation that may arise? Of course, we can always
get advice and help from one another, but it is to the Lord we must look, for Him to come in and direct at every point. These features really are represented, I believe, by the locusts, features that mark wisdom's children.
Then the lizards would suggest believers who, though moving among mankind daily, are enjoying secretly their place of highest honour as taken into favour in the Beloved according to God's purpose (Ephesians 1:6); so their walk should differ from that of men of the world.
Now as to the passage I read in Matthew, in the Authorised Version the virgins are said to be "wise" or "foolish", but in the Darby translation it is "prudent" or "foolish", and they represent profession and reality. We may make a profession even of the enjoyment of the most precious light and truth that God has given, but what about the reality? Here, again, is an illustration of wisdom's children: the wise "took oil in the vessels with their torches". If they do not have the oil, they are not sustained, and they cannot reach the divine end. This, of course, is an illustration of what has happened in the course of the history of Christianity.
The Lord says, "Then shall the kingdom of the heavens be made like to ten virgins". "Ten" would suggest there was responsibility resting upon each one; it is a number that represents that. They take their torches and go forth to meet the bridegroom, but "five of them were prudent and five foolish. They that were foolish took their torches and did not
take oil with them". They all had light; they had, typically, received the apostles' doctrine, but the foolish did not have the oil, and things began to die out. Paul knew it would happen. He says, "For I know this, that there will come in amongst you after my departure grievous wolves, not sparing the flock; and from among your own selves shall rise up men speaking perverted things to draw away the disciples after them" (Acts 20:29, 30). He knew what would happen, and, as the Lord says, "the bridegroom tarrying, they all grew heavy and slept". No doubt, during the dark ages of the church's history there were individuals giving place to the Spirit who maintained the testimony in a hidden way, but it says here "they all grew heavy and slept", a rather sad picture.
But God is going to accomplish His thoughts. There may be failure in the testimony, but God is going to reach His end: "But in the middle of the night there was a cry, Behold, the bridegroom" -- it is just the Person. This is the way wisdom has taken. Who is going to recognise the Bridegroom? Those with fervent affection for Christ. So, some 170 years ago that call went forth again, "Behold, the bridegroom", and what an awakening of affection for Christ there was, and it happened all over the world at about the same time. There were little companies of believers arising with real affection for Christ, having love for the Scriptures, wanting to practise the truth, loving one another, and that over against the public profession that had, alas, gone to
This was God's sovereign work, the work of the Holy Spirit. No particular person did it, but then there arose many who were able to provide food for the saints, for those who had woken up out of their sleep, and they were provided with the richest food spiritually. Think of the wonderful light as to the knowledge of God as Father, as to Christ as Head in heaven and His body here on earth united to Him by the Holy Spirit; what wonderful light was shed on the Scriptures. Maybe it was known before -- I am sure it was, by individuals, because the Spirit has always been here since Pentecost -- but there was a very great awakening at that time. Persons left what was largely outward profession because of real affection for Christ. Wisdom's children are marked by movement; it is what they do. So they go forth to meet the Bridegroom; it is to a Person.
"Then all those virgins arose and trimmed their torches". Many believers may, as it were, have a torch that they would like to be alight, but have they got true affection for Christ? have they got the "oil in their vessels"? What is the oil? It is the gift of the blessed Spirit. How often is the Spirit mentioned in the preaching of the gospel? I notice an absence of reference to the gift of the Holy Spirit in gospel preachings. You will never be sustained unless you have the Spirit. So as the foolish virgins went on their way they found there was a deficiency: "Give us of your oil, for our torches are going out". Alas! the torches of many are going out today and they are
going back to what they once left; that is very solemn. Now the reason is that they are not wise. They are not availing themselves of the wondrous gift of the Spirit, they are not sowing to the Spirit (Galatians 6:8). We need to do this continually, to sow to the Spirit. Things will not just go along in an outward way automatically; there has to be exercise on our part. If you want to have oil in your lamp, of course, you have to buy it; it will cost you something. "Buy the truth", it says, a very important matter (Proverbs 23:23). We have to buy these things. That is not a matter of money, but about reading your Bible, and reading spiritual ministry, and doing it regularly. That is how you will maintain oil in your vessel. You will be ready then to meet the Lord.
"And the foolish said to the prudent, Give us of your oil, for our torches are going out. But the prudent answered saying, We cannot, lest it might not suffice for us and for you. Go rather to those that sell, and buy for yourselves". That is, you are to do it: take up your responsibility. I cannot do it for you, and you cannot do it for me. We each have a responsibility to sow to the Spirit, and as we mind the things of the Spirit (Romans 8:5), so our joy will increase. That is one great fruit of sowing to the Spirit, of giving place to the Spirit: it brings about joy in the heart. There is no defeatism with a person who is giving place to the Spirit, no uncertainty about things at all, and no self-confidence either. No, you still remain one of the feeble folk, but you have
"a little power", a power that comes from giving place to the Holy Spirit. What does He do? He will keep before us the greatness of Christ, the greatness of those who are Christ's, the greatness of the assembly, the greatness of the work of God, and what will be for God's praise and for God's glory eternally.
"But as they went away to buy, the bridegroom came, and the ones that were ready went in with him to the wedding feast". Are you ready? Am I ready? These things are very much to the point at the present time. Much may distract and cause us anxiety, but it is a great thing to be ready for the coming of the Lord. That is very precious. They "went in with him to the wedding feast, and the door was shut". The others turn up, but the Lord says, "I do not know you". So the Lord ends with these words, "Watch therefore, for ye know not the day nor the hour". All believers, I suppose, are waiting for the Lord, but how many are watching for Him, really watching? Is there an earnestness about your watching, a reality about it? does the Person who is coming have the supreme place in your affections?
May we be helped to be on the line of wisdom's children at the present time, so that there may be increasing fruit for Christ, and an increasing note of praise to the blessed God, the Giver of wisdom to us, for His Name's sake!
J. Mason
Matthew 13:45, 46; Revelation 2:4 - 6; Revelation 3:10 - 12; Revelation 21:2 - 4
I think we would all feel that the Lord Jesus is seeking for a present answer to His love. The general conditions in Christendom are dealt with both in Matthew 13 and Revelation 2 and 3. These chapters are very interesting from that aspect, being ground covered by the Lord Himself. We know that in Revelation 3, when the Lord speaks finally to the assembly at Laodicea, He speaks of His very deep feelings as to the lukewarm conditions which were noxious to Him. It is for us to think about what the Lord feels as to the present conditions generally in Christendom around us, where there is a profession of His Name and yet organised systems which, in effect, keep the Holy Spirit out and consequently make no room for Christ, self-satisfied and complacent, even in their miseries, and what they count as riches the Lord shows to be worth nothing, but He presents Himself as the One who has true riches.
Well now, it is in the presence of these conditions, dear brethren, that we find ourselves today, and I think the Lord would desire us all to think more for Him and to seek to provide what will give an answer to His heart at the present time, and also He would convey to us that He is concerned about quality. The Lord is not only thinking of quantity, but even more so of quality; what He would find in those who love Him and who devote
themselves to Him in these times. So let us think about quality, for we can always improve in quality. There is so much mixture; we all know that. It may take a lifetime to bring about something that is very attractive and pleasing to the heart of Christ, something of refinement and quality, love and devotion which are delightful to Christ.
Now I think, therefore, that Matthew 13 helps us about these things. Certainly, when we talk about the pleasure Christ has in the pearl, we are talking about quality. Not everybody knows about that; you have to go into "the house" to know about that. The Lord spoke certain things at the seaside and dismissed the crowds and went into "the house", and it says, "his disciples came to him" (verse 36). So here you have a devoted line seen in the disciples who follow the Lord where He goes. Is every one in this room doing that? Are you following the Lord? Some people constantly keep at "the sea".
Evangelicals are generally at "the sea". Well, that is all right if the Lord is there. When the Lord goes into the house, you would be far better to follow Him. Not that the gospel ceases. Not at all, but is there not more concern for man at the present time than there is for the rights and honour of our Lord Jesus Christ? Alas! many of the Lord's people are taken up with what is for themselves, rather than thinking about what is for Christ. The Lord will look after us. I do not think any of us who follow Him lack anything. The Lord said to His disciples at the end of His life here, "did ye lack anything? And they
said, Nothing" (Luke 22:35). What a testimony! That little band had followed the Lord during those three and a half years, they had left everything and followed Him (Matthew 19:27). Always remember that about the disciples when you are criticising them in the gospels. The Lord says, "But ye are they who have persevered with me in my temptations" (Luke 22:28). With all their failures, they were lovers of Jesus, except Judas. Peter, though he had denied the Lord, was quick to recover and be an ardent lover of Christ.
Those to whom the Lord was entrusting the setting up of things in His absence, in the power of the Holy Spirit, were lovers of His -- not intellectuals or theologians -- as John 21 shows. So He said to Peter, "Art thou attached to me?" (verse 17). That was a test. You cannot excuse yourself from that, nor can I. That is the test for every believer: "Art thou attached to me?" Three times the Lord tested Peter. Peter came through that exercise well; I suppose he felt he was in a crucible. He did not like it at one point. The Lord was trying him. Yes, He was, but Peter came through the trial all right, the better for having been through it, and that, of course, is the point with every one of us, dear brethren, that when the Lord puts us through trials we are to come out of them better than when we went into them.
Now we were speaking about Matthew 13, where the Lord leads His disciples into the house and then He speaks freely to them. He opens up matters to them, answering questions they raise, and then He
tells them things they had never thought about. If you want to get into the secret of what is in the heart of Christ, you will have to be near Him where He is. Who would have thought about this treasure hid in the field? Who would have thought of the Lord as "a merchant seeking beautiful pearls". No one ever thought of the Lord like that before, but that was what He was doing. He opens up a whole new aspect as to His becoming Man and being here, and then going into death, because He was going to surrender all that He had in order to acquire something that would be for His eternal praise and pleasure.
Here we are, dear brethren; you and I, through God's grace, are in this treasure and we are in this pearl. Do you know you are part of the pearl? What did the Lord want a treasure for? You see, He did not want it immediately for display, for He went and hid it. That is the remarkable thing about it. He found it here, and sold all that He has and bought the field. The Lord has rights universally. He is acquiring treasure now, but He is hiding it. It is not the time for the display of it; it is being hidden. So that is a good point to begin with, and I would like all the young people to take interest in this, because there are great secrets to be known by those who belong to the Lord Jesus and who love Him at the present time, secrets that worldly persons do not know. The university people do not know about it, or the renowned people of this world, the politicians and the men who frame the policies that would guide the world, like in the United Nations. Why? Christ
bought the field. If they knew that, they would have different policies. At the moment, the Lord has not implemented His rights, but He will do so very shortly. He is going to take this treasure out of the field, and He will display it. That will be a wonderful day, when the saints are displayed. The treasure suggests the great variety of wealth the Lord has in the saints.
Then there is the pearl; it is one thought, "one pearl". That is the point of it here. "Having found one pearl of great value". Have you ever thought of the Lord Jesus like a merchant? "A merchant seeking beautiful pearls; and having found one pearl of great value ..." Do we often think of that, as to what the Lord really meant in it? Because I think there was more in what He was saying than only what was in the mind of God to be reached at some future time. The Lord found elements of the pearl in certain persons when He was here. It was there in Peter, John, Mary of Magdala. Do you not think so? Mary of Bethany? Yes, and we will not leave out Martha either. There were elements of the pearl there, and He found it. He says, 'This is what I am going to have. I am going to have myriads like this and I am going to have them as one pearl of great value'. Hence the assembly, the mystery, as opened up in Paul's ministry. The Lord is securing under that beautiful figure of the pearl what would delight His heart, what would answer fully to Him and give Him joy and pleasure eternally.
A pearl is a very interesting thing. It is formed in
suffering. It is a question of what is being formed now at the present time, a very beautiful thing, of great quality to shine in the light. The Lord would help His saints to come up to the quality of the pearl, the one pearl of great value, so that they may be for Christ, knowing that He went and sold whatever He had and bought the pearl. He bought the field because of the treasure, but He bought the pearl because of itself. Beautiful, is it not? The Lord was seeking beautiful pearls; He has an eye for beauty.
We have to learn what is beautiful in the eye of Christ. I would not ask a religious dignitary for a definition of that. I do not think these men know. I am not speaking against them personally, but the fact of the high office of certain people who assume certain positions in Christendom conveys nothing as to these things at all. It is a question of what divine Persons are forming and securing for Their own pleasure, what cost the blessed Lord Jesus so much to secure: "he went and sold all whatever he had and bought it". Do you think the Lord has lost the pearl? Who is going to answer that? The Lord has not lost the pearl; He has bought it, and He will have it eternally.
There is a great time coming, dear brethren. Are we not looking forward to it? We have great things before us, when the display comes, but the secret of it is known to those who are near to the Lord in the house, that is, who are separate from all that is going on in the world, Christendom in general, to be with Christ. Then you will get to understand the secret of
what is in His heart. Here we have the quality that is in His mind and heart, "one pearl of great value".
We do not get pearls mentioned often in Scripture. In the New Testament we have the Lord saying, "nor cast your pearls before the swine" (Matthew 7:6) which of course is a very meaningful thing. That is, what you value you should look after, and do not part with it in situations where it may be trampled underfoot. Always value the truth, especially the truth of the assembly. I appeal to all here to value the truth of the assembly. This is the one pearl for which our blessed Lord sold all whatever He had and bought it.
Now we have also in Revelation the reference to the pearl at the gates of the city: "each one of the gates, respectively, was of one pearl" (chapter 21: 21). I think that gives a hint as to what is in the mind of Christ as to the pearl. A pearl is a very beautiful thing, but it is going to bring its influence and beauty into all that Christ will carry through in administration in the world to come. Matthew is the book of the Administrator. If administrators would read the book of Matthew and study it, they would do better at their jobs, but Matthew was not written for the administrators of this world. No, Matthew was written to train administrators for another world. That is what we are increasingly concerned about -- another world. I think even the youngest here would agree that there could be a better world than this present one. Thank God there is a better world, and we are heading for it fast. So, God will have in that
world an administration that will bring in the perfect application of divine principles in every situation. That is what will happen in the world to come. It is the result of what Christ has secured for Himself and which He will use for His own praise and glory, so that the administration that will go on through the heavenly city will be all in accord with Christ and bring His power and glory into view as it is carried out.
Honiton, 17 March 1979 [1 of 2].
J. Taylor
Exodus 25:10 - 16; Exodus 28:1 - 5; Isaiah 42:1 - 8; Hebrews 3:1
The Lord Jesus undertook in His ministry here to establish in this world, in the power of the Spirit, the testimony of the true God. God could not suffer, He will not suffer, His glory to be given to another. What a solemn consideration for Christians; that the spirit of idolatry may find a place in our hearts. What does that mean? That means that God is deprived of His glory, and He will not suffer it. The Lord Jesus came into this world to set that aside, and you may depend upon it, that God will not suffer it. He established too the principle of righteousness, He established it here in Himself as Man before God, He loved righteousness; He fulfilled it as a Man before God. Where every other had failed, He established the principle of righteousness. Where these two things are found in man, the establishment
of the rights and glory of the true God, and the full, absolute recognition of the righteousness which goes with it, that man is entitled to live. So the Lord Jesus has, in this world established His title to live before God. As Man personally, in the place He took here in this world, He has established His title to live before God.
I just add another word to that and it is, that, on the ground of that He dies. The Lord, personally established His title to live in the presence of God, but He died so as to establish a title for others, for men. He has annulled death and brought life and incorruptibility to light in the gospel. The apostle John in his writings insists uniformly upon the sonship of Christ, and that everything must depend on the Son. He says, "He that has the Son has life: he that has not the Son of God has not life" (1 John 5:12). Now what I understand by that is that everything is in that Person. The point is not that the persons who have life are sons, for John does not develop sonship in regard to the saints, but he does insist uniformly upon the sonship of Christ, and that everything depends upon that Person and that without that Person there is no life; he that has that Person has life.
When you come to the high priest you find the Scriptures enlarge upon his dress. You will remember the idea of the wardrobe in Scripture, Huldah was the keeper of the wardrobe (2 Kings 22:14). The idea of dress is extremely important and the Scriptures emphasise it. Now in
the matter of the dress we are wearing we have to be brought into accord with the ark of the covenant and the high priest, and if I understand the epistle to the Romans, the point is to bring the saints into accord with the ark of the covenant. I think it is evident that everything must be made to depend upon doing the will of God, I mean upon a Man doing the will of God. Apart from that it is impossible that you can have unfolded the heavenly side of the truth. Now the epistle to the Romans sets forth how the saints are brought into accord with Christ viewed as the ark, and I think the epistle to the Hebrews shows us how we are brought into accord with the high priest. I would ask you to consider the dress of the priest. The apostle calls upon the Hebrew Christians to "consider the Apostle and High Priest" (chapter 3: 1); to consider Him well. One feels that a great cause of weakness and want of apprehension of divine things amongst us is due to the want of considering things.
We are called upon to consider the High Priest of our confession. Our title to divine things is not made dependent upon our state, but our enjoyment of them is entirely dependent upon our state. Paul says, "Wherefore, holy brethren, partakers of the heavenly calling"; that is the light in which we are viewed. We are entitled to take account of ourselves in that light, as holy brethren, and as partakers of the heavenly calling.
In the epistle to the Romans, the point in regard to our position on earth is that "the righteous requirement of the law should be fulfilled in us, who
do not walk according to flesh but according to Spirit" (Romans 8:4). Now that is what I understand to correspond in the saints to the ark of the covenant. There is a great deal in that, a great deal more than you may think. The apostle speaking of himself, says, "I delight in the law of God according to the inward man" (Romans 7:22). Now that is exactly what Christ said. He delighted in the law. He loved it. The apostle says, I delight in it after the inner man, and when you come to chapter 8 he not only delights in it, after the inner man, but he has a power to correspond with it in his ways. He says, "the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit". That is for testimony here where the law was broken, but when you come to privilege, God would impress upon us that we have part in the heavenly calling.
Look at the high priest. He wears the breast- plate. What do you understand by that? I understand by it that when Christ went into the presence of God, it was made evident, that He had the saints in His heart. He had the breastplate on. He had the saints in His affections. What did He do when He went to heaven? "Having therefore been exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he has poured out this" (Acts 2:33). What did He receive the promise of the Spirit for? Why did He ask for the Spirit? It was because of the place the saints had in His affections. What did He have down here on earth in His heart?
What He had in His heart here had reference to God, the law was in His heart. Now what is in Christ's heart up there? Do you not know it, beloved brethren? Your names are in His heart. One cannot press it too much. Every believer's name is in the heart of Christ up there. When down here, God's law was in His heart and He maintained it where everybody was breaking it. That is, as I say, the ark of the covenant, but up there nobody breaks it.
Well, what has Christ in His heart up there? He has the saints in His heart. What encouragement! He has gone in, and the breast-plate is there as He enters into the presence of God, and He asks from the Father the greatest possible gift the Father can give. He asked for the Holy Spirit and He imparted the Spirit to the saints below. Now that is our High Priest, but then that is not all. We have to consider the wonderful garments that He wears; the wonderful garments of glory and beauty, and it is from these that what is heavenly shines out. In carrying out the divine will the heavenly breaks in, so to speak.
The carrying out of the divine will here involved the cross, the lifting up of the Son of man. In John 3, for instance, the blue shone; it came into evidence that the Man, who was all the time maintaining God's will, and delighting in it here, was heavenly. The light breaks in in the most marvellous way. Jesus said, "no one has gone up into heaven, save he who came down out of heaven, the Son of man who is in heaven" (John 3:13). What a shining of the
blue that was. You recall there was a robe entirely of blue on the high priest, it was woven throughout, entirely of blue; presenting to our hearts the heavenly character of Christ, the second Man, out of heaven. As you proceed in the chapter, John the Baptist recognises the blue. Nothing can exceed the moral greatness of John here; at no time does his moral greatness appear to such advantage as when He says, "He who comes from above is above all" (verse 31), "He must increase, but I must decrease" (verse 30). It is grand to see the man who was the greatest born of women, the greatest of the first order, disappear in the presence of the heavenly One.
Well, the Lord goes up, and He has the saints in His heart and He asks from the Father the promise of the Spirit, and He sheds it forth. The possession of the Holy Spirit by the saints constitutes them related to the High Priest, and if we are related to the High Priest the Lord can address us as His brethren. It is evident that to be consciously linked up with our High Priest, we must have the Spirit, and in the reception of the Spirit from a heavenly Christ we are constituted heavenly, no other family shall have the Spirit as we have Him. We have the Spirit in a peculiar way; the Spirit is given to us from the Christ in heaven, and the reception of the Spirit constitutes us, as it were, members of the house of Aaron. We are thus clothed with garments of glory and beauty as Aaron's sons were. As I have already pointed out the greater part of Exodus 28 is occupied
with the description of the dress of Aaron, but when you come to the close of the chapter the sons of Aaron are also clothed with garments of glory and beauty. Beloved brethren, we are linked up with the High Priest, and thus Paul says in the epistle of the Hebrews that the sum of all he had been saying was this, "We have such a one high priest ... minister of the holy places and of the true tabernacle, which the Lord has pitched and not man" (Hebrews 8:1, 2). The epistle to the Hebrews does not develop the priest-hood in regard to us; what it does develop is the greatness and glory of our High Priest, in the strongest possible way, saying too, that "such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens" (chapter 7: 26).
We are called upon to consider that Person, and I would close, beloved brethren, with an appeal that we should distinguish in our minds between Christ viewed here in this world as carrying out the will of God, and Christ viewed as the Leader of the heavenly host. They are two distinct thoughts, they are combined in Christ, but they are entirely distinct, and they have to be maintained distinctly in our souls. I believe where we are defective is in not considering, and as I said, I would appeal to you to consider the High Priest as He is presented to us in the Scriptures, and as we understand Christ, we shall understand the nature of our calling.
Ministry by J. Taylor, London, Volume 5, pages 90 - 95. [2 of 2] 1912.
The Lord says, "He that believes on me, as the scripture has said" -- it was to be a fulfilment of scripture, and I think you might find the scripture if you search for it -- "out of his belly shall flow rivers of living water" (verse 38). I want by the Lord's help to give you an idea of what that means; and for that purpose I must refer to the previous chapters, because I do not think that you can talk about rivers of living water flowing out of the belly of the believer if you do not see first how the believer is set in life. In the three previous chapters the question of life is solved.
In chapter 4 the great subject matter is the communication by Christ to the believer of the Spirit as "a fountain of water, springing up into eternal life". The Lord says, "Every one who drinks of this water shall thirst again; but 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" (verses 13, 14). We have not come yet to eternal life, but we have that which springs up unto it. I do not mean that you have to wait till heaven to reach eternal life; but you reach it here in the power of the Spirit, that is, the Spirit in the believer will spring up to eternal life.
In chapter 5 you get the wonderful truth of a man raised up by Christ's word from the bed of legality.
It is the revelation of God active in grace which delivers a soul from legality, for one learns that so far from our having to work, God has been working for our blessing; "My Father worketh hitherto and I work" (verse 17). When once a person learns that his blessing depends -- not upon his working, but the Father's pleasure, then he is delivered from legality. That is what comes out in chapter 5, where the Lord raises up the man at the pool of Bethesda, who had lain on the bed of his weakness for thirty-eight years. God delights to be known as Father in the activities of His love. You were drawn to Christ by the Father; you may say that you were drawn to Him by preaching, but the real truth is that the Father drew you to Christ. And you were drawn to Christ that He might bring you to the Father; that is the way in which grace works. "My Father worketh hitherto, and I work". No one can come to Christ except the Father draw him; the Father works in drawing to Christ, and then Christ reveals the Father to those that are drawn to Him by the Father. The love of Christ to saints is explained by this, they are individually dear to Christ because they are the Father's gift to Him, and He makes known to them the Father's name.
In chapter 6 another point comes out, that the believer is completely independent of the world because he has living bread for the food of his soul. The Lord Jesus says, "As the living Father has sent me and I live on account of the Father" (verse 57). I understand by it that the Lord Jesus down here was
in no way dependent upon man or the world, that He lived here completely independent of all that was here, because He lived by the Father. Then it goes on to say, "he also who eats me" -- that is, that to the one who appropriates Christ (and the affection of the believer is entitled to appropriate Christ in the very fullest way), all that He is, is yours; you cannot make too great demands upon Christ; you are entitled to appropriate Him in that which He is as Man -- "he also who eats me shall live also on account of me". When I appropriate Christ, He is living bread to my soul; I am independent of all that is here; I do not live because of the world, but I live because of Christ. Therefore I am in communion with His death, I eat His flesh, and drink His blood. Can you conceive anything more wonderful?
You have the Holy Spirit in chapter 4, the Father in chapter 5, and Christ in chapter 6: the well of water springing up to eternal life in chapter 4, the Father revealed to you in chapter 5, and Christ as the living bread in chapter 6; and I say that is the portion of the believer's soul. Eternal life is this, "that they should know thee", the Father, "the only true God, and Jesus Christ whom thou hast sent" (chapter 17: 3) -- you have got to life. It is like a bird that has found its wings. Here am I still in this world, but no more dependent on the world; I use my wings; I am unfettered now. I no longer look to the world for promotion or advantages, for the satisfaction of my soul; but I live because of Christ, as He lived because of the Father. Eternal life in the very nature
of it must, at the present time, be completely independent of and apart from all that is here, because "the things that are seen are for a time, but those that are not seen eternal" (2 Corinthians 4:18); and therefore eternal life must be in unseen things.
But you have not got all quite complete yet; you have everything complete as to you, but now there is what comes out in chapter 7 -- you are to be in the light of Christ's glory. I do not think that a believer would be content even in the enjoyment of the portion which I have spoken of if he were not in the light of the glory of Christ; for what he sees is this, if Christ is all this to me, if I have such a portion, then in the very necessity of things Christ must fill all things, everything must be put under Him, He must be glorified, He must be the Head of everything. The believer feels that he could not realise what is spoken of in the previous chapter without his soul -- if I may so say -- demanding this, he must have the light of the glory of Christ.
The Holy Spirit has come down to introduce another day, and to place the soul of the believer in the light of the glory of Christ; and the effect of it is that out of the belly of the believer flow rivers of living water. By that I do not understand preaching or public testimony; but I think it means that the believer has got more than he can contain, and therefore rivers of living water flow out of his belly. And if we were instructed in the blessed truth of the preceding chapters, that is if we really understood how we are set in life according to the grace of God,
and were led by the Spirit of God into the light of the glory of Christ, I believe it would be true of every one of us that we should have more than we could contain and therefore in that sense, "out of his belly shall flow rivers of living water". The soul is brought into the presence of things that are eternal, where God has His supreme and perfect satisfaction in Christ, and everything is according to God's blessed mind, and Christ fills all things.
You may depend upon it that our lot is cast in a terribly evil day; and I am more and more convinced of the truth of what I said, that in the present day no one can be stationary, everybody gravitates in one direction or another; either you go man-ward or you go God-ward. If you go God-ward, you enter more and more, by the power of the Spirit of God, into the counsel and thought of God. And you can do this by the grace of God; for in principle God has accomplished all His counsel in Christ who is crowned "with glory and honour" (Hebrews 2:7), everything put under His feet. Do you think anything can touch Christ, or hinder the exercise of His power?
I believe the power of Christ is sufficient for everything now -- that there is nothing that can stand before that power here in the world. One single person converted is the proof of it. Christ is invested with all authority in heaven and upon earth, and the Holy Spirit is come down here to report His glory, and to inaugurate a new day, a dispensation of light. It is a time when God is completely revealed
according to His nature, and in the blessed counsels of His grace. He has made known all that He purposes to accomplish, and in principle we see everything accomplished in the Person of Christ; He reconciles all things to Himself, and in a sense all is reconciled in Christ. We do not see it all displayed, but in principle all is effectuated for God in Christ glorified; and the Holy Spirit has come down to report His glory.
I do not intend to go further as to it tonight. The next point which will occupy us is the way in which man has been tested by the light, and the necessary consequences of his not answering to the test. But I think you must first understand the new dispensation which has been introduced by the fact of Jesus being glorified and the Holy Spirit being given. I think you must see how entirely it is in contrast with all that went before, with Jesus in humiliation down here. In the end of the chapter, we see the patient grace in which the Lord met all the contrariety of the Jews, and every question which they could raise. What a contrast to this is Jesus glorified and the Holy Spirit given! That is the day in which we are placed.
Ministry by F. E. Raven, Volume 1, pages 10 - 15 [2 of 2].
Ezra 7:6 - 10; Ezra 8:15, 21 - 29, 32 - 34; Ezra 9:5, 6; Acts 20:3 - 7; Acts 21:10, 16
I desire to bring before you the subject of trustworthiness -- a feature that came to light early in men of God. Enoch, as walking with God, proved himself to be trustworthy. His was a difficult day, as I apprehend, for the curse lay heavy upon the earth, and there were few opportunities for fellowship with God's people. Nevertheless for three hundred years he walked with God. It is not said that God walked with him, but that Enoch walked with God; and as doing so, he proved himself to be trustworthy, and gets a wonderful sight into the future. Jude records that he prophesied, not speaking, as many prophets have done, in the future tense, but in the present tense. "Behold, the Lord has come amidst his holy myriads" (Jude 14). Enoch was one who, receiving the word, took account of the barrenness and sterility of his day, and saw that scene already judged. A holy man himself, he can see in the vision of his soul the judgment executed upon this present evil world, and that the attendant train of the Lord Jesus Christ is composed of holy ones -- the Lord has come "amidst his holy myriads".
Then Abraham also was marked by trustworthiness, for Jehovah looking upon him says, "I know him, that he will command his children and his household after him" (Genesis 18:19). He had manifested features of practical righteousness before
God. He had also the priestly feature of holiness, "without which no one shall see the Lord" (Hebrews 12:14). Abraham could approach in holiness, and Jehovah says, "I know him". There were features developed in God's servant in relation to which heaven could commit itself -- the practical features of righteousness and holiness. God's delight in Abraham is proved in that he is three times in Scripture called the "friend" of God (2 Chronicles 20:7; Isaiah 41:8; James 2:23).
But this feature of trustworthiness could never be confined to individuals. God in His perfect wisdom would have this feature spread over the company of His people, so He calls for materials for a tabernacle. He answers their early longing and desire by claiming a free, willing-hearted offering, the materials for a tabernacle, for a place where God would dwell. "They shall make me a sanctuary, that I may dwell among them" (Exodus 25:8). In a day marked by departure and declension God suggests the possibility of dwelling among His people under suited conditions. He says, "I will walk among you", and that is not merely a walk of scrutiny, but, to speak reverently, a walk in which divine Persons would become familiar with those who are the objects of Their choice. God would walk among them, and then further He says, "I will set my habitation among you" (Leviticus 26:12, 11). That is God's intention, and He would dwell complacently in His house.
So, as the house is built, instructions are given
for Levi to serve before Him. This tribe was sovereignly chosen at a time of crisis, when the rest of Israel, alas! was given up to idolatry. "The people sat down to eat and to drink, and rose up to play" (1 Corinthians 10:7), as if, having sat down, they are absolved from responsibility. Are there not some persons today content with breaking bread once a week, who are never seen at any other time? Are there not some absent from the care-meeting? What infinite patience may be learned in such gatherings -- the place where the dignity of the Lord's interests may be impressed upon our hearts. But of Israel we read, They "sat down to eat and to drink, and rose up to play".
Now Levi had proved himself trustworthy; he is spoken of as having been proved, and God says, He shall serve before me. This trustworthy tribe had no place for the natural if it would intrude itself into the spiritual realm. Was it lack of proper feelings? Did they forget natural affection? Never; but if flesh would intrude, Levi would draw the sword in faithfulness to God (Exodus 32:26 - 28)! He was called upon to slay his brother, his companion and his neighbour, and he proved himself trustworthy, and God says, He shall serve before Me.
So now in Numbers 4 you have certain duties allotted to the sons of Levi. They were to carry the most holy things; they had the carrying of the ark, the candlestick, the table of shewbread, and the golden altar; they carried also the brazen altar and all the instruments in relation to the holy place. But
they did not carry these things uncovered, they waited for the functioning of the priests, and as the priests covered them, the Levites carried them; and when the time came to re-erect the tabernacle, the Levites put down their burdens, and the priests uncovered them. Think of how the Levite would carry divine things in his heart! With what jealousy he would be concerned all day long for what belonged to God, lest things in his care should become tarnished, or a single divine principle surrendered. He would be careful about the covering of divine things, he would not cast pearls before swine. Thus the Levite carried the most holy things, for they had proved themselves trustworthy.
In the Book of Ezra we no longer have things in their early beauty and freshness; it is a time of recovery, and there is perhaps no greater test for the people of God as to trustworthiness than in a season of recovery. It is said of Ezra, "this Ezra went up from Babylon" (chapter 7: 6). His genealogy is traced back to Aaron. He was a priest, though doubtless captivity had deprived him of his priestly functions. The word says, "this Ezra", suggesting that he was a man of dignity and power, and one who was intimate with the law of Jehovah. Think of the impression that would be made by such a man moving out of Babylon. It says, "he was a ready scribe in the law of Moses". How did he become a ready scribe? Often young people confess they do not know the Scriptures; they plead for New Testament scriptures because they do not know the Old Testament. But
here is a man who had definitely set himself to study and to do the law of Jehovah. The Lord has great delight in those "who hear the word of God and do it" (Luke 8:21). Hearing must be accompanied by obedience; and then it says he "had directed his heart ... to teach in Israel the statutes and the ordinances". This searchlight is thrown upon Ezra's secret desires; his secret longings are uncovered!
It may be that a young brother desires to serve the people of God. That is a holy ambition, and you stand in relation to One who satisfies the desires of every living thing. If you would serve the people of God, it is essential that you should know the Scriptures. Do not let us neglect the private reading of the Scriptures in our zeal for the meetings. Not that one would undervalue meetings, thank God for every one of them! but do not let us rely on such meetings as these for our knowledge of Scripture. Ezra would read the Scriptures on his knees; he was not only a ready scribe, but he was a priest. As a scribe he would know the letter of the Scriptures, and it is essential that we should, but we should also have priestly state. As Ezra prays, he stirs the whole multitude of God's people and brings them to worship. As a scribe and a priest he brought them to that point.
Is there any young person set to prepare his heart to seek the law of Jehovah? Is there any one with a holy ambition to serve the Lord and to read the Scriptures, and to addict himself to the service of the saints? Faithful men are needed in these days of
treachery to Christ. These are days when the profession has the garments of Jesus without anything of the life of Jesus, or of the features which God looks for in those who are Christ's. Ezra "directed his heart", and the more he sought the law of Jehovah the more he would become impressed with the divine worth of what was committed to him.
In the government of God the time comes when the king's heart is moved, and he gives a certain contribution to the work. He prescribes well in not limiting the amount of salt to be given -- "salt without prescribing how much" (verse 22). The king gave also certain vessels, and charged Ezra the priest to convey them to Jerusalem, and Ezra accepts the charge, not, as I gather, from the king, but as from Jehovah Himself. But after having waited three days encamped by the river, he surveyed the people and the priests and found there were no Levites there. It is a serious state of things if the Levites are absent, and Ezra sends for them and charges them with the priests as to the value of what they are to carry through the wilderness. He says, "Watch and keep them until ye weigh them before the chiefs of the priests and the Levites ... at Jerusalem" (chapter 8: 29). Passing through a world where we stand in jeopardy every hour, and where divine things are in jeopardy, we cannot look for ease. We cannot expect a single holiday.
Well, they carried them through, for they were faithful men, and God was with them. Ezra stresses
the three days of waiting; not only before they set out, but after they have arrived at Jerusalem, and before the treasure is weighed in the house of God. Three days in Scripture speaks of the distance of death. How could we carry divine interests unless our souls were held in attachment to the death of Christ? In spite of the atmosphere of hatred around us, there is no reason why any of us should be discouraged, for "greater is he that is in you than he that is in the world" (1 John 4:4). We have the most precious things entrusted to us; how are we to carry them? How are we to comport ourselves in relation to this holy trust? Our protection, as with Ezra, from the "enemy in the way", is in prayer.
The time came when this band of faithful Levites and priests delivered the vessels in the house of God. They had passed through danger, they had fulfilled their trust, and now the vessels are weighed and numbered, and not a single vessel was missing. Let us ask ourselves, Has anything suffered that has been entrusted to us? Has anything become tarnished, or have we surrendered during a week of responsibility what should have been cherished? When we see the elements on the Lord's day morning, we remember all the Lord's faithfulness to us; but what measure of faithfulness has been found in us? These men delivered the vessels by number and weight, and they were written down (verse 34). They had proved themselves trustworthy.
But now as Ezra hears of their mixed condition, their personal lack of separation, he "sat overwhelmed
until the evening sacrifice" (chapter 9: 4). The ninth hour is the hour of prayer, and at that hour Ezra approached God with priestly feelings; with his garments rent, he falls on his knees and says, "I ... blush". Would that there were more of those fine spiritual sensibilities which show themselves in the presence of dishonour to Christ by the blush. It is only a priest who weeps for the dishonour done to Christ publicly. Ezra's blushing is the evidence of the most sensitive spiritual feelings. A person in the presence of much that dishonours Christ, who can find an outlet in prayer, and in weeping and blushing, will draw around him, as Ezra did, all the spiritual ones in his locality. We read of "a very great congregation of men and women and children" (chapter 10: 1) who gathered round Ezra when they saw him praying; they were compelled to join this weeping priest, for the sight was so spiritually attractive. Would that there were more men who have spiritual power to expose! It takes the princes to expose, and the priests feel it. The Levites are concerned about the value of the things entrusted.
In Acts 20 we see the trustworthiness that is found in Paul and his company. It was a time of much hatred and persecution, but without vindicating themselves they pass on in the dignity that belongs to trustworthy men. Paul and his companions are such. Look at the men who were of Paul's company (verse 4). The Lord works through quality, not quantity. The man first mentioned is a Berean, one who would be marked by searching the
Scriptures (Acts 17:11). Here is a man who would be concerned as to how things stood in the light of Scripture. There are men who know the Scriptures from end to end in the letter of it -- they call themselves Bible students; but a Berean knows the Scriptures and searches them daily, to find whether "these things were so", not to find if they were not so. A young student recently expressed himself much concerned about the contradictions, as he called them, in the gospels, about the different accounts of the resurrection! But the Berean searched the Scriptures to see whether these things were so, and he searched them "daily".
Then you have Aristarchus and Secundus, Thessalonians, men who stand for the truth of the kingdom. When Paul took his last journey to Rome, Luke says, "Aristarchus, a Macedonian of Thessalonica, being with us" (Acts 27:2). You are safe if you insist on the truth of the kingdom. This man represents the kingdom line of truth, and he sails with Paul. No wonder that God gave Paul all that sailed with him! The Thessalonians were there.
Then there was Tychicus, a "beloved brother and faithful minister" (Colossians 4:7), representing the true Levite with Levitical interests. Trophimus, an Ephesian, too, one who had doubtless heard "all the counsel of God". Think of the precious things carried in his heart! His Lord like a bundle of myrrh to him. And Timothy was there, a man who had genuine feeling as to how the saints got on. In such a dignified company nothing was lost, and so Luke
says, "we sailed away from Philippi" (chapter 20: 6).
Now our power publicly amongst men depends on the measure in which we keep the days of unleavened bread, feeding upon the reducing unleavened bread. So it says, they sailed away "after the days of unleavened bread". They moved forward in the appreciation of their own weakness. Then they came to Troas and spent seven days there -- that is, a complete cycle of days, including the first day of the week. How our hearts rejoice that the Lord has preserved for us the breaking of bread. And later you have the evidence of life in the company, for when Eutychus is "taken up dead" (chapter 20: 9), Paul, descending, embraced him and says, "Be not troubled, for his life is in him". This great servant, the most distinguished minister Christ has ever had, "descending fell upon him". What an object for servants! He might have said, 'Bring him to me', but Paul "descending fell upon him, and enfolding him in his arms ...". The breaking of bread is maintained, the inspiration of the holy Scriptures is maintained, and there is the evidence of life and divine love in activity amongst the saints.
Then, as if that were not enough, they moved forward into the house of Philip the evangelist. They are concerned about every phase of the testimony; and they regard it as one whole. Philip's house is one of the trustworthy houses in Scripture. Philip the evangelist had preached in "all the cities till he came to Caesarea" (chapter 8: 40). He is still Philip the evangelist, and the atmosphere of his house is reflected in
his four daughters. It must be a morally clean house to which Agabus can come to bring in the mind of the Lord. Agabus is a prophet, and there is such an atmosphere in that house that he is free to disclose the mind of God there. There is nothing to be set right, the atmosphere is clean from pollution, and here is a man of God who knows the Lord's mind for the moment.
And then you have another house in chapter 21: 16, the house of an "old disciple"; that would be a house in which John's ministry is treasured as well as Paul's. "Old" in this connection does not suggest decrepitude, it means a disciple from the beginning. Like one of John's "fathers", he has known "him that was from the beginning" (1 John 2:13), and has continued faithfully and patiently. The older brethren have long continued in the path of faith in spite of many temptations, and I would counsel you, dear young believers, to get all the gain you can from the older brethren.
Ezra says the old men wept while others shouted for joy (Ezra 3:12). The old men may help to subdue you, for they can tell you about a time when things were much greater than in this day of small things, but they will not discourage, but will be with you in the desire to preserve intact and untarnished the precious things the Lord has entrusted to us in these last days. We have the breaking of bread, and the holy Scriptures. Let us see to it that we cherish these things. Then as searching "if these things were so", that we may have them confirmed from the
Scriptures by the Holy Spirit. Then there is the power of the kingdom and the evidence of life, and the activity of divine love among the saints, and the prophetic word is preserved to us. There are also houses into which we may enter, and find that we go out of them better than we went in. There are young men and virgins who prophesy, and there are old men who continue. Publicly it may be "a day of small things", but not one single thing is lost! Everything is carried through as an entrusted deposit to the glory of God.
The Entrusted Deposit, pages 3 - 16.
Ephesians 2:19 - 22; Isaiah 9:6 - 7; Psalm 85:8 - 13; Proverbs 3:9
I want to say a little about increase. The subject is substantial in the Scriptures. In the book of the Acts we read, "the word of God increased ... and a great crowd of the priests obeyed the faith" (chapter 6: 7). It is a great thing if the word of God increases in the hearts and souls of men. Paul speaks of himself and Apollos as "ministering servants, through whom ye have believed, and as the Lord has given to each. I have planted; Apollos watered; but God has given the increase. So that neither the planter is anything, nor the waterer; but God the giver of the increase" (1 Corinthians 3:5, 6). That is a good word for all of us. If we want to increase, we must get our increase from God. Increase according to the flesh, according to
man, counts for nothing. Many of the sects are competing at the present time for numbers to be increased in their congregations, but true increase is from God. What we need especially is increase in our souls, in the knowledge of God and of our Lord Jesus Christ.
What we read at the end of Ephesians 2 is instructive as to spiritual increase, speaking of the Jew and the Gentile and God's ways with them, and how the glad tidings of peace were preached to those "who were afar off" -- the Gentiles -- "and the glad tidings of peace to those who were nigh" -- the Jews. Those are the two great divisions of the human race, Jew and Gentile, but Christ "has broken down the middle wall of enclosure ... that he might form the two into one new man, making peace", and "through him we have both access by one Spirit to the Father" (verses 14 - 18). What a wonderful joining that is: "So then ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints, and of the household of God". There are two thoughts -- citizenship and household membership. As a fellow-citizen you recognise your brother and your sister as fellow-citizens with yourself, and you are a fellow-citizen of his or hers. Then too you are "of the household of God", of the personnel who surround God Himself, "being built upon the foundation of the apostles and prophets". That is, the foundation is their teaching. What teaching has come to us in their writings in the New Testament, what a foundation! "Jesus Christ himself being the corner-stone, in
whom all the building fitted together increases to a holy temple in the Lord". It is like Solomon's temple. All was fitted together, the stones were hewn in the mountains, the stone-masons wrought there to bring them all into shape so that they could fit together in the house of Jehovah (1 Kings 5:15; 1 Kings 6:7, 8). "The building ... increases to a holy temple in the Lord". That would allude to the assembly in the millennium, when it will be the shrine of the universe. All men and nations will then get knowledge and instruction from the assembly which is the great temple of the Lord. That is what the Lord is working at now at the present time, to bring about this holy temple in the Lord. We are going on to perfection, in the meantime let us go on to full growth. That is, in our minds and hearts we are reaching out towards the fulness of the purpose of God, full-grown men, "no longer babes, tossed and carried about by every wind of that teaching" (Ephesians 4:14). That is what you get in this epistle too. That is what the devil delights in, to toss and carry the saints about by every wind of false teaching that springs from the mind and imagination of man. It does not last because it is not of God. The increase of God is something that never grows old, never decreases; it is abiding.
Now I read in Isaiah 9 because there it speaks prophetically of the incarnation of Jesus, "unto us a child is born, unto us a son is given", and then that "the government shall be upon his shoulder". How strong Christ is, upholding government. Is there a
man in this world today who has the government of his nation on his shoulder? No, not one. "His name is called Wonderful". Who can come to the end of that? it is inscrutable. "Counsellor" -- we can rely on His counsel; and then His deity -- "Mighty God". "Father of Eternity", that is to say, the One who, as Man, will exercise paternal influence during the millennium, and He is also the "Prince of Peace". When Christ takes over government in the world to come, there will be no elections and no by-elections. Christ's government involves abiding peace "upon the throne of David and over his kingdom, to establish it, and to uphold it with judgment and with righteousness". Would you not like to see the judgment courts of this world marked by judgment in righteousness? How often the court judgments have to be reversed, the judges proved to be wrong. "The zeal of Jehovah of hosts will perform this".
Thank God the increase of His government is endless. I think that applies, not just to nations, but to you and me. Is the Lord our Governor? Is He the One in control? Does He rule over us, ruling over our lives and all our affairs? "Of the increase of his government ... there shall be no end". How good to have Christ as our Governor, to be relying upon Him and His faithfulness and might.
We read also in Psalm 85, a very precious psalm. It begins with God being favourable unto His land, and turning the captivity of Jacob. "Thou hast withdrawn all thy wrath; thou hast turned from the fierceness of thine anger. Bring us back, O God of
our salvation, and cause thine indignation toward us to cease" (verses 3, 4). That will be the voice of the remnant in a coming day, when the judgment of God will have done its work, purging and purifying the people. The remnant of Judah are purged in the land; the remnant of Israel, the ten tribes, are purged outside the land. They do not get into the land at all until they are purified under the government of Christ.
In verse 8 where we read, "I will hear what God, Jehovah, will speak". I hope we have heard Him speaking today in some measure. "For he will speak peace unto his people, and to his godly ones". That is what God has been doing of recent times, speaking peace unto His people. "But let them not turn again to folly". Let us not turn again to folly, but go straight on, following the Lord. "Follow thou me" was the last word of Jesus to Peter in John 21 (verse 22). Peter was looking at John who was following. The Lord had said, "If I will that he abide until I come, what is that to thee? Follow thou me", and that is the word for each of us too. You cannot expect your father or your mother, or your brother or sister, to follow for you; you must do it for yourself. You must trust in the One who should always be trusted, the Lord Jesus Christ, for He is the only One who can be trusted absolutely. All other trust is relative, provisional, but trusting in the Lord is something abiding. Let us not then turn again to folly. Maybe the devil will come in with an alternative to attract the saints and draw them away
on an adverse line; let us not turn again to folly.
"Surely his salvation is nigh them that fear him, that glory may dwell in our land". We do not want reproach to dwell in our land; we want glory to dwell there, to be where God is. "Loving-kindness and truth are met together". That was seen in Lord Jesus as a blessed Man. He "went through all quarters doing good, and healing all that were under the power of the devil, because God was with him", and God had "anointed him with the Holy Spirit and with power" (Acts 10:38). As regards our-selves, the Holy Spirit would be the inward side of things, giving us intelligence in the mind of God and forming us after Christ; power would be the outward expression of it in the way He regulates the lives of the saints.
"Loving-kindness and truth are met together". That should be seen in the assembly now; they are "met together"; they must live together. "Righteousness and peace have kissed each other" -- not 'righteousness and compromise', that will never do. Righteousness must stand by itself in its own perfection, and peace likewise. "Truth shall spring out of the earth, and righteousness shall look down from the heavens". That is very fine: truth springing out of the earth because the Spirit is here. He is the Spirit of truth and is springing out of the saints now on earth, and heaven is looking down. "Righteousness shall look down from the heavens", as if righteousness is saying, 'I am pleased with what is springing out of the earth'. So righteousness
looks down from the heavens with satisfaction.
"Jehovah also will give what is good, and our land shall yield its increase". We are looking for that. This should be a feature in every prayer meeting, that God would give what is good and that there might be something for God. That is what marked the economy of Israel. The fruits of the land were to be brought at the annual feasts to God in Jerusalem, offered to Him, and we have to offer ourselves as living sacrifices. The Jews offered sacrifices, bulls and goats and so on, but they were just types of what was to happen when Christ would come in and yield Himself as the one perfect Sacrifice. What a work the Lord Jesus has done! "Righteousness shall go before him, and shall set his footsteps on the way". That is how the Lord's kingdom will come in in a coming day, through righteousness, not through compromise, or making a treaty with men, so to speak. All must be of God and from God.
We read finally in Proverbs 3. Proverbs is a wonderful book, the Proverbs of Solomon. You might say, 'Well, look at the end he had. Look at the way Solomon finished up, in idolatry, with many wives'. But what he wrote when he was right with God is in Scripture. Now where we read it says, "Honour Jehovah with thy substance, and with the first-fruits of all thine increase". Now, if the Lord will, we will be coming tomorrow to an offering time at the Lord's supper. Will we have something to offer to Him, the One who has died for us, who
has bought us with His blood? We are His for ever. The loaf and the cup bring out the greatness of the Lord's love, His body given for us, His blood shed.
So if we are increasing in our souls, and with our substance, it is to honour God. "Honour Jehovah with thy substance, and with the first-fruits of all thine increase". That is the thing to think about first -- what is for God. Honour Him. A great promise is attached to it here: "So shall thy barns be filled with plenty, and thy vats shall overflow with new wine" (verse 10). It shows how God recompenses those who think of Him first, who yield the first-fruits of their substance to Him, the first-fruits of all their increase. If people did that, they prospered. "There is that scattereth, and yet increaseth; and there is that withholdeth more than is right, but it tendeth only to want" (Proverbs 11:24). So dear older brethren, and dear young brethren, do not withhold what is due to God. Render it to Him, and you will prosper. That is what it means here, "so shall thy barns be filled with plenty, and thy vats shall overflow with new wine", all the fruits of the land filling the barns because there has been an answer to God, an answer to Him from the increase that has occurred in the souls of His people.
May we be set for this more and more, growing in our souls, growing up to Christ in all things, increasing with the increase of God, and able to yield to God what satisfies and gives pleasure to His heart! May the Lord bless His word.
Treasure Beach, Jamaica, 18 April 1998.
J. Mason
Matthew 13:45, 46; Revelation 2:4 - 6; Revelation 3:10 - 12; Revelation 21:2 - 4
There must be a connection, surely, between how Christ will rule the world to come and what He has in the one pearl of great value. One of the great things in relation to the world to come is that the Lord will be able to entrust much to others, persons who will not break down, either. We, together with all His own, are going into a perfect condition of things shortly and we shall not fail nor break down nor sin any more. As under the Lord's hand and entrusted with things to do for Him, we shall do them rightly and well. Praise His name for it! "One pearl of great value", what the Lord has invested in will pay Him wonderful dividends, if I may use the term, in the coming day.
These are the things that should be of the greatest interest to the saints at the present time because, after all, in a moment, in the twinkling of an eye, we shall be transferred out of all the misery of this poor world into the glory of Christ's presence, then to forget all not of Him. Let us devote ourselves then to the things of the Lord. What is for Himself is to be maintained. As I said, the pearl has not been lost. You say, 'How do you reconcile that with Revelation 2 and 3?' Before we talk about that, let us again say that Matthew 13 covers all the exigencies of Christendom, all that has happened in it. There are seven things spoken of -- four parables by the sea and three similitudes in the house. Three
and four make seven, which is a complete picture of the whole area and age of Christendom, but at the end the Lord speaks about the pearl and the treasure, meaning that what He set out to achieve in the dispensation would be secured. That is very blessed.
You say, 'Things were fine at Ephesus when Paul had been there and wrought', and they were, and yet the time came when the Lord said, "I have against thee, that thou hast left thy first love". We have humbly, dear brethren, to own the breakdown that has come in, the sorrows of it. It did not just happen ten years ago; it happened nineteen hundred years ago. The failure that has come into Christendom and church history is very, very old, and alas, its pace has not slackened. We have contributed to it, let us humbly own, in our own time. The disaster is dreadful. That is the public side, but how can we get to the secret of these things? What was it that led to this breakdown and failure? Where would I go to know that? I would go to Christ. Christ has told us: "I have against thee, that thou hast left thy first love". There is the root of church failure from the lips of Christ, not from my lips: quality diminished. They did not maintain the quality of love in which they had been set up in the grace and power of the Spirit. "First love" is first in quality, the best. Other things were allowed in, admixtures, and so there was deterioration. The Lord says, "Thou has left thy first love". "First love" is a very interesting expression, the best, the love that has Christ before it, the love that belongs to a person
that has a single eye, love too that works out among brethren who are committed to the truth, who love the truth and love one another in the truth. That is first love.
Now that is spoken of, dear brethren, to us at the present time in view of our being secured for Christ in that quality of love which was at the beginning. The Lord has a taste of what is excellent, and He would say, 'I am going to have that, and nothing less than that'. The Lord is going to have the pearl for eternity. He is not going to have a plastic thing, something that men put in place of pearls as they do these days. Oh! no, that will never do for Christ. "One pearl of great value", the real thing; and the Lord will have it. Is He having it then in you and me? That is the exercise, is it not? We are not theorising; we are getting down to practical things as to what we can be for Christ at the present time that will bring the answer to His heart that He seeks. Are we set for that, dear brethren, or are we content to go on with something less? Let me appeal, on Christ's behalf, that we apply ourselves to meet His own desires.
I am quite assured as I say this, that we will have the full backing and support of the blessed Holy Spirit as we set ourselves in that way. "The Spirit and the bride say, Come" (Revelation 22:17). When does that apply? You say, 'That was at the beginning'. It is at the end too. "The Spirit and the bride say, Come". That is being said to the Lord Jesus by some at the present time. I could not say that all the people
of God are saying that. They should be, but some are not. "And let him that hears say, Come": there is a saint being appealed to. He is not in the thing, but he is being appealed to, to join in. Do you think worldly Christians are saying "Come" to Christ? You deceive yourself if you are thinking that. Worldly Christians are not saying "Come" to Christ; they are seeking satisfaction without Christ, in the world that crucified Him. When Christ comes to that world, it will be for its destruction; we know that. If I say "Come" to the Lord Jesus, I have finished with this world; my hopes and outlook are in another world where His greatness will be displayed. Blessed be His name, we can enter into these things and have our part in them now as those who love His name and devote ourselves to Him in what measure we can, for His praise and pleasure.
Now these chapters 2 and 3 of Revelation the brethren know, but we will touch on one or two things. The first, despite what happened -- and the breakdown was terrible and the failure deep -- there is something nevertheless being wrought out by the Spirit of God at the end of the dispensation. There is a Laodicea, but there is a Philadelphia. I am not saying this applies to sects. These are not sectarian thoughts at all; they are moral thoughts that apply to those to whom they do apply. If you want to be a Philadelphian, be one and commit yourself to Christ. Keep His word and do not deny His name. You need not worry about your label after that; the Lord knows such, He loves such. Keep the word of His
patience. Do you know anyone who could wait as the Lord is waiting for the great things that are before Him? If any ordinary man had the things that are Christ's and which are in abeyance, he would have an army out fighting to get them.
The Lord is waiting, I believe, the word of His Father, and then the whole course of things will change. This will happen very soon, dear brethren, and the Lord will come for the assembly, for all the living saints and all who are sleeping. He will have many others to raise, as well as those of the assembly -- all those Old Testament saints, from Abel on, who have died in faith. What a host will rise from the grave, and the living will be changed and all caught up together to meet the Lord in the air. Beautiful! What a sight that will be, when we see the Lord surrounded by those who have been secured by Himself! But He is patient; He is waiting for that. Once the time comes for these things to be put in operation, they will all happen quickly.
The habitable world we live in is going to be tried, but the Lord will keep the assembly out of that. That is very comforting. Every Philadelphian knows that; he has a promise from Christ about that. How many promises of Christ can you recite? You young people, get your Bibles out, go through them, see the promises the Lord made and write them down. See if He has ever failed in one of them. There are some yet to take place; He will not fail in those either, and He will never fail. "For whatever promises of God there are, in him is the yea, and in
him the amen, for glory to God by us" (2 Corinthians 1:20). How glorious the Son of God is! He has promised certain things. The promises of a lover are very precious. The Lord Jesus loves the assembly and gave Himself for it and He has made promises to it. He has fulfilled some of them, is fulfilling some of them, and will fulfil all of them. So He will keep us out of the hour of trial, but He says, "I come quickly: hold fast what thou hast, that no one take thy crown". That is a word to saints who are faithful at the present time. Unfaithful saints do not have a crown; how could they? The word here is to the faithful. So let us be overcomers, dear brethren.
We see what the Lord brings out as to the overcomer here. We go over it time and again; we could not go over this often enough. The Lord writes on these overcomers. He says, "him will I make a pillar in the temple of my God, and he shall go no more at all out; and I will write upon him 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, and my new name". I can see the pearl in that. The new Jerusalem is the pearl. You have to identify these things. He is writing these things on those that love Him, those who overcome in the current position and hold themselves for Him. You are linked up with a new order of things altogether, new Jerusalem and Christ's new name. That is a wonderful thing! All that lifts you beyond the present order of things into the coming day of glory.
We read about that at the end of the book, "a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea exists no more" (Revelation 21:1). It is a remarkable thing -- I would like all my younger brethren to get this into their souls -- that now we see the first heaven and the first earth and they are going to pass away, and there will be a new heaven and a new earth that will not pass away. That is what you are bound for. This book helps, of course, as to what will happen before the new heaven and the new earth come in. We shall be reigning with Christ for a thousand years before that. The assembly will be in its display, having the glory of God, shining as a jasper stone. Wonderful!
We read about that in the latter part of this chapter, but the first part of Revelation 21 is dealing with eternity. The assembly is seen in relation to eternity. From verse 9 onwards, it is the assembly in relation to the world to come. In verses 1 - 3, it is a new heaven and a new earth and a new Jerusalem, the holy city, "coming down out of the heaven from God, prepared as a bride adorned for her husband". This is beautiful. There is the pearl, "as a bride adorned for her husband". What beauty, what glory, what quality for Christ! Think of all this that He has for Himself in this company. This is the assembly explicitly being spoken of. There will be other families in the eternal day, as we know, but we belong to the assembly. We should get to know most about the family to which we belong. We are not to be disinterested in other families, not at all, but if
you do not know your own family, what is the use of being occupied with other ones? It is important to get to know first things first. Learn about the assembly, then you will see how it is related to other things, but the assembly is primarily related to Christ and to God.
This new Jerusalem, which is the bride of Christ, is the tabernacle of God. Is that not wonderful? Think of the quality that Christ has secured for His own heart, and what He has secured in persons for the service of praise of God eternally. He celebrated it Himself when He rose from the dead. The first thing, so far as I apprehend, the Lord Jesus said when He rose from the dead, was, "I will declare thy name to my brethren; in the midst of the assembly will I sing thy praises" (Hebrews 2:12). He spoke to His Father first, of course He did. He spoke to His Father before He spoke to Mary. Why would He speak to His Father? His Father had just raised Him from the dead by His glory. Did He not respond at once to Him? (See Psalm 22:21, 22). What did He say? "I will declare thy name to my brethren". Think of that! He is not ashamed, because of the quality of the personnel of the assembly, persons to whom He can reveal the Father's name and bring in the light of God in all its fulness; persons through whom He can voice the praises of God too. "In the midst of the assembly will I sing thy praises". Now you have the assembly, not in an administrative setting, but in a responsive setting to God, Christ singing the praises of God in the midst of it, the highest service that the
creature can have, the highest service of the assembly, where Christ is singing the praises of God in the midst of it. What a glorious thing!
Then it has its service in administration too. It is to be the tabernacle of God eternally, where God will dwell, where He can find His rest, His satisfaction and His pleasure. "The tabernacle of God is with men". Think of the way God will be in touch with men eternally! It is very blessed to see how all this has been secured. You think of the work of Christ, and of the work of the blessed Spirit. The day will come when the work will cease and divine Persons will joy and delight eternally in all that They have done. Oh! dear brethren, God will bring us to share His rest and He will give us to know the satisfaction, joy and pleasure He has in all that has been secured for Him through the Holy Spirit in His operations at the present time, and, basically, through the work of the Lord Jesus when He gave all that He had that God might be furnished with what would be for His eternal pleasure.
I trust I have encouraged you, dear brethren, about these things. My real object is to appeal to every one of us to be more committed to the interests of the Lord Jesus at the present time, in view of His soon coming to take us to where we belong. May He bless us all, for His Name's sake.
Honiton, 17 March 1979 [2 of 2].
In our previous paper we were considering Psalm 1 and Psalm 2, which bring the Lord before us in His moral glory, and also as Jehovah's Anointed -- the Son of God.
Jesus, however, has been rejected in this character. "He came to his own, and his own received him not" (John 1:11). Instead of a throne and a crown of glory, the cross and a crown of thorns were what this world gave to Him. Hence in Psalm 8 another title and glory are brought before us, which are His during this present time and soon will be outwardly displayed. He is viewed as "Son of man" in Psalm 8.
It will be remembered that in John 1 Nathanael confesses Jesus as "Son of God" and "King of Israel", that is, he recognises Him as spoken of in Psalm 2. But Jesus tells Nathanael that he will see greater things than these, and that hereafter the heavens would open, and the angels of God would ascend and descend upon the Son of man.
The title, Son of man, is one by which our Lord frequently spoke of Himself, and especially so when He had been rejected by His people (See Luke 9:22; Matthew 17:9 - 12).
Adam -- a figure of Him that was to come, had been placed by God as head of creation as it was then ordered. But, alas! he failed, and through his failure and sin the creation over which he was placed
Jesus -- the last Adam, has taken His position as Head over all after having accomplished redemption. He became a little lower than the angels, suffered death, and is now crowned with glory and honour and set over the works of God's hands.
It is interesting to observe that God gave testimony to this glory of Christ (John 12:20 - 24). Certain Greeks had come to worship at the feast of the Passover, and were desiring to see Jesus. In miniature, the elements of a coming day seem present. Jesus had already received testimony to His glory as Son of David or King of Israel (verses 12 - 15), and now His wider glory is suggested by those who were not of Israel's race seeking Him. "The hour is come", said our Lord, "that the Son of man should be glorified". But the Lord could not take up this position and glory apart from death, and hence He adds, "Except the grain of wheat falling into the ground and die, it abides alone; but if it die, it bears much fruit".
As King -- Jehovah's Anointed, the Lord stands in relation to His earthly people Israel; as Son of man, He stands in relation to man as such. "The Son of man has come to save that which was lost" (Matthew 18:11). Therefore it is that He dies and accomplishes redemption and takes up this wider glory on this incontestable title.
There are three passages in the New Testament which definitely refer to the Lord as presented in the psalm before us. Hebrews 2 tells us that the "worldFIRST THINGS
"GO WITH HIM TWAIN"
ADD TO KNOWLEDGE TEMPERANCE
THE PSALMS
"AS THE HART PANTETH"
'Whom have we, Lord, but Thee
Soul thirst to satisfy?
Exhaustless spring! The waters free!
All other streams are dry' (Hymn 427). JESUS GLORIFIED AND THE SPIRIT GIVEN
"I SAY", "I WRITE", "I RECKON"
THE ARK AND THE HIGH PRIEST
WHAT IS PROPER TO BRETHREN
MINISTRY LEADING TO MOVEMENT
WISDOM'S CHILDREN
LOVE AND DEVOTION TO CHRIST
THE ARK AND THE HIGH PRIEST
JESUS GLORIFIED AND THE SPIRIT GIVEN
THE ENTRUSTED DEPOSIT
SPIRITUAL INCREASE
LOVE AND DEVOTION TO CHRIST
THE SON OF MAN