Ministry of the Word 2000

J. G. Frame

Genesis 5:21 - 24; Genesis 6:8, 9; Malachi 2:1, 4 - 7; John 6:59 - 69; 1 John 1:7

The scriptures we have read each contain a reference to walking, and I want to speak of three aspects of walking that enter into the Christian's pathway here: walking with God; walking with Christ; and walking with one another. It is a great matter to consider that God would have us to be in keeping with His thoughts, and to seek to walk with Him.

The first reference in Scripture to walking is in respect of God Himself. Think of how He must have felt when He walked "in the garden in the cool of the day" (Genesis 3:8) and found that Adam and Eve had hidden themselves from Him. How that must have affected God, yet He does not give up this great thought.

Enoch, -- "the seventh from Adam" (Jude 14), was a disciplined person (as his name suggests), and he learned to walk with God. It says, he "walked with God; and he was not, for God took him"; he was so pleasing to God that God took him. Let us take account of his history: it says, "And Enoch lived sixty-five years, and begot Methushelah. And Enoch walked with God after he had begotten Methushelah three hundred years". It was after Methushelah was born that Enoch is said to have walked with God, and he, no doubt, was a model for Methushelah in the midst of the very difficult conditions that were existent in the then world. What

a walk that must have been! Amos says, "Shall two walk together except they be agreed?" (Amos 3:3). So that is a matter for our attention at this time: if we are going to walk with God, then we must be in agreement with God's thoughts and feelings.

In Hebrews it says, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation, he has the testimony that he had pleased God" (chapter 11: 5). He did not have to wait for that testimony -- "he has the testimony" What a thought that is -- and I would commend it to every one present, that we might be exercised to be found here as those that please God. Christ is the great Model for us, and it says that "the Christ also did not please himself" (Romans 15:3). Think of the pathway of Jesus in devotion to God His Father's will. Well, if we have not taken up this matter of walking with God, then let us take it up now. God would help us in relation to this matter of walking: He says in relation to Ephraim, "I it was that taught Ephraim to walk" (Hosea 11:3) -- think of God helping us to walk! At the end of Hosea, Ephraim is brought to see, as healed from his backsliding, that his fruit was from God (chapter 14: 8). What a triumph -- God had secured His end! And why should we, too, not walk with God? God desires it.

I would like to draw attention to what it says in Micah: "He hath shewn thee, O man, what is good: and what doth Jehovah require of thee, but to do justly, and to love goodness, and to walk humbly

with thy God?" (chapter 6: 8). God desires that we might walk humbly with Him through this scene that is marked by ruin and failure on every hand, and yet, as walking with God I think we can be kept in the peace and quiet which marks His presence. Well, God would help us in these things. Let that be our outlook, for we are soon going to be translated.

It says in Genesis 6, "But Noah found favour in the eyes of Jehovah"; he was "a just man"; and in Hebrews 11:7 it says that "Noah ... prepared an ark for the saving of his house"; he had his household in mind. God instructed him in relation to the building of the ark, and what was involved there was that things, typically, were to be carried through into another scene altogether. It is remarkable that Noah "found favour in the eyes of Jehovah" at a time when "the earth was corrupt before God, and ... full of violence" (verse 11). We need to set ourselves to be walking here in such a way that we are pleasing to God.

"Without faith", of course, "it is impossible to please him", that is, to please God (Hebrews 11:6). And so it is necessary for us as Christians to understand that our pathway here is a pathway of faith: "we walk by faith, not by sight" (2 Corinthians 5:7). It says, "Noah was a just man, perfect amongst his generations" -- what a commendation! The Spirit of God would challenge our hearts as to what characterises us in the present state of things publicly. Noah lived in a difficult period: "the earth was corrupt", and God was about to bring judgment

on the whole earth. But He preserved Noah and those with him in the ark. The saints are to be preserved at the present time in the assembly, a sphere of salvation, and light from heaven is to govern us in our pathway here. God is wise in what He does, and as we trust Him, we can see the wisdom of His operations.

"Noah walked with God". Oh! what a pleasure that must have been to God in the midst of that scene of desolation and ruin. Peter speaks of Noah as "a preacher of righteousness" (2 Peter 2:5), though we do not read of any results from his preaching. It says, after he came out of the ark, that "Noah built an altar to Jehovah; and took of every clean animal, and of all clean fowl, and offered up burnt-offerings on the altar. And Jehovah smelled the sweet odour" (Genesis 8:20, 21). Noah was not told to build this altar, but he had right instinct in his heart that a response was due to God who had brought him through into the renewed earth, and so it says, "Jehovah smelled the sweet odour" (footnote b, Lit. 'odour of rest'). What a matter that is for us to take account of! May we, therefore, walk with God here and prove the salvation that He can bring in for all who exercise faith in Him in their various circumstances and difficulties,.

God records these things here for our encouragement and it is for us, beloved brethren, to seek, in the present circumstances in which we are, to walk in quietness and communion with God.

Well, I touch now on Levi in Malachi 2, another

person who walked with God: "he walked with me in peace and uprightness". Difficult conditions were extant in Malachi's day. In the previous chapter Israel were offering "polluted bread upon mine altar" (verse 7), and Jehovah asks, "Who is there among you that would even shut the doors? and ye would not kindle fire on mine altar for nothing" (chapter 1: 10). Yet God addresses Himself to His priests, "this commandment is for you". Well, we are all priests according to God, and God would address His word to us at this time. It is a "commandment" and it is to regulate us and bring us into the gain of His mind.

So Jehovah says, "And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith Jehovah of hosts. My covenant with him was of life and peace, and I gave them to him that he might fear; and he feared me". How important it is that we should walk here, reverentially fearing God, and trembling at His word. Oh! that is what Gods loves: "a broken and a contrite heart, O God, thou wilt not despise" (Psalm 51:17). God loves those of a chastened spirit who feel the terrible conditions that exist where men are denying God and not honouring His name. God would have us to be marked by a humble and contrite heart.

And so it says of Levi, "The law of truth was in his mouth, and unrighteousness was not found in his lips". That is to govern every one of us; God is taking account of what we say, as He took account of what was characterising Levi at this time. Oh!

what a challenge that is, beloved brethren. And God would encourage us because He gave His covenant that it might be with Levi on a moral basis: "he walked with me in peace and uprightness", and then Jehovah says, "and he turned many from iniquity". I think that is the way to move in order to influence one another rightly -- in truth and righteousness. God takes account of whether we are marked by righteousness or unrighteousness. Levi exercised a great influence because of the way he walked before God. "He walked with me in peace and uprightness". Levi considered for God. I think that is the way of blessing.

In the blessing of Moses in Deuteronomy 33 it says, "And of Levi he said, Thy Thummim and thy Urim are for thy godly one, whom thou didst prove at Massah, with whom thou didst strive at the waters of Meribah; who said to his father and to his mother, I see him not, and he acknowledged not his brethren, and knew not his own children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thine ordinances, and Israel thy law: they shall put incense before thy nostrils, and whole burnt-offering upon thine altar. Bless, Jehovah, his substance! And let the work of his hands please thee" (verses 8 - 11). Think of how Levi acted in that difficult situation and preserved things for God, and God valued that. As we come through difficult circumstances, what is to be the result? I think it is to put incense before God's nostrils, that is, to praise God, to walk in such a way that would

please Him.

No doubt there were many others who walked so as to please God. Abraham was one such, and Jehovah said to him, "walk before my face, and be perfect" (Genesis 17:1). Paul was another, and he could say, "I have walked in all good conscience with God unto this day" (Acts 23:1). So the word comes to one's self at this time, and to every one of us, Are we prepared from now on to walk with God? That is what God would have us to do, so that we are here in a way that is pleasing to Him.

In John 6 the Lord is speaking in the synagogue. It is clear that there were some there that were walking with Him. But the pathway became too difficult for some persons. When does the pathway become too difficult, beloved brethren? It is when we lose sight of the Lord Jesus. When He is not the supreme Object of our hearts, then the pathway becomes difficult; but if we are occupied with Him, then the pathway becomes plain. I do not say that the pathway is easy -- it is a pathway of faith -- but as we look to Christ in glory, then we will be sustained and blessed here.

"Many ... of his disciples ... said, This word is hard; who can hear it?". Some were not prepared for the pathway here. The Lord says, "Does this offend you?" Are we offended by the truth, beloved brethren? When the Lord brings truth before us, do we shirk the responsibility to answer to it? Well, if we shirk it, then we may be stumbled. But, if we are occupied with what the Lord is saying at the time,

then there will be encouragement. He goes on to say, "It is the spirit which quickens". We know that "the letter kills, but the Spirit quickens" (2 Corinthians 3:6). The Lord says, "the words which I have spoken unto you are spirit and are life". That is something altogether different from the communications of men. Think of the communications of Christ; they "are spirit", that is, they belong to another order of things altogether; and they "are life", that is, as we accept them, they become life to us that we may live in relation to God.

The Lord says, "no one can come to me unless it be given to him from the Father". What an encouragement that should be to every one who has been chosen by God, who, in sovereign love and mercy, has brought us to have an appreciation of Jesus, His well-beloved Son. Then it says, "From that time many of his disciples went away back and walked no more with him". Oh! what a challenge that is -- it comes as a challenge to my heart at this time. Am I minded to go away back? Oh! let us not be drawers back, beloved brethren, but let us be those who go on: "we are not drawers back to perdition" (Hebrews 10:39). Those who are prepared to accept the word of Christ will prove what it is to have communion with the Lord Jesus in their pathway here. So let us walk with the Lord, and let us keep Him before us.

The Lord says, "Will ye also go away?" Sometimes that thought may enter our hearts, and we say, I will take an easier path. Do not let that

govern us, beloved brethren. Let us keep the Lord Jesus before us in all His glory and supremacy. So the Lord raises a question with the disciples, as He would raise a question with each one of us at this time; and I say for our encouragement and blessing that He does it that we might have our minds fixed upon Him. Peter has the answer, "Lord" -- he was submissive to Christ -- "to whom shall we go?" Well, may we each answer that question today, and say, "to whom shall we go?" Christ has claimed our affections because He has died for us, and now lives for us. He has redeemed us by His precious blood. To whom shall we go? Who else could do what the Lord Jesus has done? who else could be indispensable to us like Jesus is? Let our affections be fixed more definitely upon Him, so that we may be preserved here in the pathway, and that we may be confirmed and established in it. Peter says, "thou hast words of life eternal". How precious that is! Words of life eternal are words that proceed from the lips of Jesus.

Peter then says, "we have believed and known". Well, that is a challenge to my heart. Do I believe on the Lord Jesus? We often say that John writes to make believers of believers (chapter 20: 31). He writes in order that there might be active faith in our souls in relation to Christ, the holy One of God. May we have an increased apprehension of who the Lord Jesus is, and may we be able to say, with true conviction, that "we have believed and known that thou art the holy one of God", and the One who has

come forth from God. Well, these words are to encourage us to walk with Jesus. I believe it is incumbent upon us in the present testimony to walk with Him, governed by His word. Saints are to be in the pathway devoted to the Lord Jesus. Soon He will come to claim His own; let us walk with Him in the little time that remains.

I read in 1 John 1:7 about walking with one another -- perhaps one of the most testing things in our christian pathway. How important it is that "we walk in the light". "That which makes everything manifest is light" (Ephesians 5:13), so if we walk in the light then we can have fellowship with one another. "God is light, and in him is no darkness at all" (verse 5). What a wonderful message this is! The apostle John's heart was full of this message; he wanted to convey it to the saints that they might be able to walk together in the light, as God is in the light. Oh! that we might be concerned to walk in the light, and walk with one another. That is how God would have us to be. It says later, "He that says he abides in him ought, even as he walked, himself also so to walk" (chapter 2: 6). What an example we have in the walk of Jesus. We should be occupied with that steady, devoted, committed walk of the Lord Jesus that led to Calvary, a steadfast walk. Think of Him coming down from the mount of transfiguration and going on to Calvary to give His life for us.

We are to have "fellowship with one another", and if any difficulty arises, "the blood of Jesus Christ his Son cleanses us from all sin". May we be

concerned to walk here with one another in the light. We should be, characteristically, "sons of light" (1 Thessalonians 5:5), walking "in the light, as he is in the light". I believe God would help us in this matter, so that we are preserved with one another. What a blessing it is to be in the light!

Well, that is what I had in mind, beloved brethren, that we should be here as those who please God, who walk with Him, and who walk with Christ and who are able to walk with one another. May we be preserved together, for His Name's sake.

Laurencekirk, 21 August 1999.

"GO FORTH TO MEET HIM"

J. B. Stoney

Matthew 25:1 - 13; Revelation 22:16, 17, 20

I have read these two passages, the one as the closing testimony of the church on earth, the other as the state of the heart of the believer towards the Lord -- the affections of the bride. The public testimony in keeping with the state of heart in Revelation 22:17 is that of Matthew 25:1 - 13, when at a certain time the kingdom of heavens, which was being spoken of, became like ten virgins, etc.

Now, for what brought about this state of things we must refer to the preceding chapter. There we read, "if that evil bondman should say in his heart, My lord delays to come" (chapter 24: 48); and as the consequence, "Then shall the kingdom of the heavens be made like to ten virgins, that ... went

forth to meet the bridegroom", and, "Now the bridegroom tarrying, they all grew heavy and slept". This is the sad state into which the church has fallen; but to explain it I must refer to its normal state. And before doing so I will say that the expression, "the kingdom of the heavens", means the character of God's rule at a certain time, whilst the other rule -- that of the earth -- is going on at the same time; just as we say, 'The British rule in India'. The rule is of a heavenly character; it is the kingdom of the heavens.

If you look at Matthew 13 you find what it was like at the beginning; this in chapter 25 is what it was to become like. The normal state of the saints is also pointed out to us in Luke 12. There we find that the saints were to express Christ whilst He is not here. Their lights were to be burning; they were to be His glory, set forth in the scene where He was not, without expecting anything from the earth; just as we see the moon soaring through the sky on a dark night, not receiving anything from the earth, but shedding forth to it the light of the sun that is not there.

The true character for the kingdom was that of expecting nothing -- quite a new state of things for the Jew. They were to sell that they had, and give alms; to provide themselves bags which waxed not old, a treasure in the heavens that would not fail. This is to the Jew; the Gentile had nothing to sell; he had no rights to claim; and the Jew, who is entitled to the earth, is to forego his rights as to it. He says to

him, You are now to look for another thing. And if the one who had title has to surrender his title, what about him who had none? This is how it touches the Gentile. Then, as you have nothing here, you do not fear them that kill the body; you have no care without, no fear within. And the effect is, as you do not fear anything, that you can bear witness, you can confess Him before men; and as you take no thought for yourself, you can seek the kingdom of God and His righteousness.

Well, all this failed. "Now the bridegroom tarrying, they all grew heavy and slept". And then there comes a change. How does the alteration occur? A cry goes forth. "Behold, the bridegroom". The Lord counts upon the affection in the hearts of His people to respond to it. The word 'cometh' is not there. It is just the statement, "Behold, the bridegroom", and He counts that that announcement will awake them. If it were 'cometh', He might be still at a distance. It is not cometh. He is there -- go to meet Him! How interesting it is that the Lord counts on the effect of this cry! Yet, though the cry is now preached, many have not been awakened by it. But the fact is the same, There is the Lord. And when He comes, in a moment all else passes away from you; it is not like death, when you leave those you love behind you; but all is absorbed by this One who calls you out to Himself. And we are called now to the meeting; we "await his Son from the heavens" (1 Thessalonians 1:10); we are "like men who

wait their own lord" (Luke 12:36). That is the testimony, the thing that has been made known.

But as to the kingdom all is a failure. We turn to Revelation, and find that the church, the candle-sticks, have all failed. But before looking at it there, I turn to John 21 to read two verses: "Peter, seeing him, says to Jesus, Lord, and what of this man? Jesus says to him, If I will that he abide until I come, what is that to thee?" (verses 21, 22). Now, in connection with this, John gets, in the book of Revelation, this coming of the Lord, that which closes the history, and therefore I turn to it, and read in the first chapter -- "I saw seven golden lamps, and in the midst of the seven lamps one like the Son of man, clothed with a garment reaching to the feet, and girt about at the breasts with a golden girdle: his head and hair white like white wool, as snow; and his eyes as a flame of fire; and his feet like fine brass, as burning in a furnace; and his voice as the voice of many waters; and having in his right hand seven stars; and out of his mouth went a sharp two-edged sword going forth; and his countenance as the sun shines in its power. And when I saw him, I fell at his feet as dead" (verses 12 - 17). Mark how changed everything is.

Just look at John 20 for a moment; for if you do not see how things were at first, you will not see how changed they are now. At verse 19 you read: "When therefore it was evening on that day, which was the first day of the week, and the doors shut where the disciples were, through fear of the Jews,

Jesus came and stood in the midst, and says to them, Peace be to you. And having said this, he shewed to them his hands and his side. The disciples rejoiced therefore, having seen the Lord. Jesus said therefore again to them, Peace be to you: as the Father sent me forth, I also send you. And having said this, he breathed into them, and says to them, Receive the Holy Spirit" (verses 19 - 22). That is as it was at the beginning. Here was the opening of everything; a Man risen from the dead, who for the first time takes His place in the midst of His own, speaks peace to them, and breathes on them. That was the normal state.

Now when I turn to the book of Revelation, I find a change. I see Him in the midst of the seven churches, His eyes like a flame of fire, His feet like fine brass, His voice as the sound of many waters, and a sharp two-edged sword going out of His mouth. There is the aspect, the terrific aspect, of the Lord. How can you account for the change? It is that ecclesiastical corruption has come in, and He is indignant. Nothing makes any one so indignant as slighted affection. In John 20 He was in all the delight of reciprocated affection. What is He now in the midst of the seven churches? He is there with such an aspect that John even cannot recognise Him. His eyes are like a flame of fire. I never talk to people about ecclesiastical corruption; I try to bring them near the Lord. You cannot keep mixed up with ecclesiastical corruption when you see the Lord's eyes -- all bright and beautiful at first, but what now?

"His eyes as a flame of fire". Who can look at them? And why this change? Because He is indignant; His affection has been slighted.

The first church brought before us is the church of Ephesus; the one of all others which had been before us as that to which the full favour of God was shown. And now it has given up the very thing that God first looks for; it has lost its first love. We cannot stay now to look at each of the churches; but when it comes to the very worst state of things (I suppose all here know that Thyatira brings before us Roman Catholicism), when the church had got to the lowest depths of darkness, then it is you get the precious promise of the morning star: "I will give him the morning star" (chapter 2: 28). The night is wearing on its dreary length; its long dark hours are passing slowly by. You know how in travelling by coach, as the tedious hours drag on, how eagerly the weary traveller looks out for the morning star, the promise of the coming day. And that is just what the Lord gives us here when all is at the darkest; He gives us the morning star, His own coming.

Of course this is not all, but I just pass on to mark how the Lord completes His dealings with the church. Though He finds no love of theirs to speak of, yet His own has never failed; at the very last it is, "I rebuke and discipline as many as I love" (chapter 3: 19). And what does He say to them? "Behold, I stand at the door and am knocking; if any one hear my voice and open the door, I will come in unto him and sup with him, and he with me" (verse 20). He says,

I do not give up My love, though you give up yours; all the dreary night I stand at the door and knock.

All this, I think, plainly shows you that, looked at as an ecclesiastical testimony, the church is a failure. And when I turn to the last chapter of the book, I say, Is there then nothing for the Lord in the whole earth?

Well, here I find something new. The testimony was that of the wise virgins going forth to meet the Bridegroom; but now I find a little word of great importance -- "the bride". In the midst of all this ruin, then, there will be a bride. When the Lord comes, He will find a bride here. That "bright and morning star" will so gain the affections of the saints, that they, in company with the Holy Spirit, will invite Him to come. The cry has gone forth, "Behold, the bridegroom". The Lord says, "Yea, I come quickly"; and the saints, awakened up by the approach of Himself, answer, Come, Lord Jesus.

I will explain now what the bride is in character, and also show what is the effect upon the saint of being in that position.

The importance of the bride's hope is that, practically, affection is awakened in my heart which invites Him to come, and this makes me fit for Him to come. His coming is the only thing that answers to the affections of my heart. Now what would prepare a heart -- what would make a heart fit to say these words, Come, Lord Jesus?

I turn again to John 20 because there that which characterises the bride begins. Mary in heart is

representative of the bride. Now there are four different things that characterise the bride. First, the heart must be won; second, it must be satisfied; third, it must be made suitable; and lastly, comes service.

But first, you must be won. Mary's heart here is wholly won; I need not show that to you, for it is evident. She is inconsolable without Him. She, like the bride of Canticles, seeks Him whom her soul loves. That is the effect in the saint of the heart being won and not satisfied. A heart won and not satisfied is a miserable heart; it does not possess the object of its affections. And many are in that state; the affections His, but no sense of being united to Him; they are bright one day and cast down another, just like the bride in Canticles. There is no sense of union, for affection is not union. You may love the Lord in the deepest, fullest way, and yet it may only make you miserable because you are not with Him, because you do not know union. The very fact of my heart being won makes it dissatisfied; I am in-consolable without the One I love; nothing but His company satisfies me. A heart fully won knows the Lord in a two-fold way: as a relief, like the widow of Sarepta when her son is dead (1 Kings 17); and as a resource, like Jonah when the gourd is gone (Jonah 4) -- when all that was a shelter and a delight is gone -- there is but one to turn to, and that is the Lord.

The next thing to having the heart won is to have it satisfied; and that is what Mary also is in John 20.

The Lord says to her: "Touch me not, for I have not yet ascended to my Father; but go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God" (verse 17)! She goes, no longer inconsolable, but satisfied, to tell her message. She is satisfied through knowing Him where He is; it is "my Father and your Father"; "my God and your God". Association with Christ where Christ is alone satisfies my heart.

And as I know Him up there, I find that the One who has gone down into judgment for me, that same blessed One who is now set down on the Father's throne is the One who bears me company on my path down here; He has won my heart, and the affection increases as we go along. He is there as the Priest to sustain me, and the Advocate to restore me. I have an Advocate when I sin; and because of this I confess; and God is faithful and just to forgive me my sins, and to cleanse me from all unrighteousness (1 John 2:1; 1 John 1:9). The man who sins and does not confess loses the sense of divine favour. The one who confesses goes in and condemns himself, and God says, I come and forgive you all un-righteousness; and thus the heart is kept up fresh in the knowledge of His love. He will sustain me in all that bright scene. The Spirit carries me into it all -- into the holiest -- and He is the One who sustains me when I am in.

So the heart is satisfied, which it never will be but by knowing Christ in the glory. He wins my heart in humiliation, but He satisfies it in glory. And

that is union. "He that is joined to the Lord is one spirit" (1 Corinthians 6:17).

Ministry by J. B. Stoney, Volume 3, pages 81 - 88 [1 of 2].

PRIESTHOOD

J. Taylor

1 Peter 2:1 - 9

In view of the fact that divine things are made to depend for their continuance on the priesthood, what it involves is of immense importance. If the priestly state is absent, we really have nothing subjective according to God. It implies a state formed after Christ, viewed as Man on our side, One capable of sympathy, and One who loves God's people. One great feature of the high priest's dress was the breastplate (Exodus 28). In the breastplate each of the tribes was inscribed, and on each of the shoulder-pieces there were the names of six of the tribes; that is to say, he had the names of the saints on his heart and supported them on his shoulders, so that what answers to priesthood now is love to the saints, and what goes with it, support of the saints.

The Christian learns these things from the Lord, and I have no doubt that the consideration of Luke's gospel enables us to perceive the idea. The Lord is translated to heaven, according to Luke's account, as a Priest. It is, as it were, heaven approving that kind of a man. It does not say by what power He was translated, but it says "he ... was carried up into heaven" (chapter 24: 51). The character and nature of priesthood is presented in Christ -- in a Man who

loves the saints, and His shoulders are equal to His heart. So that a man who answers to priesthood now is a man who loves the saints and uses all the power he has to support them. This comes out in many ways in detail. To begin with, you impress upon the saints that you are sympathetic with them, and if that is so, you can enter into their exercises; and then all the power you have is subservient to your heart; you support the saints according to your measure. The High Priest sympathises with us in our infirmities, for He has been with men here.

Now Luke presents that: he introduces us to a priestly atmosphere at once in order to prepare us for the coming One, the Priest. He gives us Zacharias and Elizabeth, both of the priestly family (chapter 1: 5), and both are equal to it in their measure, all to prepare us for the Priest; and then the narrative introduces Christ, entering as a Babe and growing up among men, so that He might be with men. He knows the exercises of men, and His support is for them. That is the kind of Man that is received up into heaven. It is not, as in John, that He ascends to the Father (chapter 20: 17), or in Mark, that He sits at the right hand of God (chapter 16: 19). But in Luke He is carried up into heaven, signifying that that is the kind of man who is to be in heaven, the man that God approves of for that place. He is suited to the place. Love is the great feature there. Now the Lord went into heaven in that sense, and the most prominent feature was the breastplate; that met God's eye, and He delighted in it. Now, if the Priest

goes in, the issue is between Him and the anti-priest; that is to say, Satan is there accusing the brethren day and night before God (Revelation 12:10). He accuses the people whom the Lord has on His breastplate, on His heart.

The Lord is qualified to have sympathy with us in every right exercise. You take the Psalms: they present exercises which are not distinctly Christian, but they correspond in great measure with the exercises that a soul goes through before knowing deliverance. The Lord is able to enter into them with you. He has gone through that, not in His own exercises, but on account of the position that He took up in connection with Israel. He is capable of sympathy with you in the exercise as He shall be in the future; for He shall enter into the exercises of the godly remnant on earth, and we get the good of that beforehand. Now He is a Priest in heaven. He is a Priest to a heavenly people, and He enters into all our exercises here in connection with the heavenly system. Thus we become attached to Him: succour is a great force to attach your heart to another. Luke really introduces us to the Priest; he throws, so to speak, a priestly atmosphere around you to prepare you for that.

We show that we are priests practically by the way we take account of the saints. I do not say that is all, because a great deal more attaches to the priest; primarily he is to minister to God in the priest's office; but directly you have the dress described it is very noticeable that the two shoulder-

pieces and the breastplate secure the most prominent place, and it is in that connection that you have opposition. The priest withstands the anti-priest on behalf of the people. We are told there was war in heaven. The Man-child is caught up, and as He is caught up into heaven there is war in heaven.

There is war in heaven now, in the principle of it. In the future it becomes literal. Satan is cast out of heaven, but the conflict is really on now, and it arises from the fact that there is a Man in heaven with the saints upon His heart. The anti-priest is there, and we are told that he accuses the brethren before God day and night; and the High Priest resents every accusation against the brethren. We must remember that the influences in our favour are supreme. The Priest has gone to the highest place, and with the breastplate, so that the conflict really begins there. His intercession is of a priestly character. He has each saint's name on His heart, and not simply the aggregate of the saints; so that He takes account of each saint and looks after your affairs up there. If your affairs are taken care of up there, you need have no fear down here, because judgment really issues from the priestly influence.

One can afford to be accused; you need not endeavour to justify your own cause, for that is in the hands of an abler Person than you. That is not your obligation at all. The Lord has charged Himself with that. It is not that the Lord does not place obligations upon us: He does; but they are such as we are able to discharge. He has not placed an

obligation upon you to defend yourself. The judgment shall be according to the Priest. The judgment issues really from the sanctuary.

Now there is an important difference between God's relations with the world as it now stands, and His relations with the assembly which are marked by direct government. His relations with the world are marked by indirect government. When He under-takes to govern the world directly, all the inhabitants of the world will learn righteousness (Isaiah 26:9). They do not learn it now. They take advantage of God's grace, but when He sits to govern the world directly, that is, when His judgments are upon the earth, they shall learn righteousness; and if not, they will be removed. There will be no room in the earth for one who does not learn righteousness. The assembly is the sphere for God's direct judgments, and when I use the word judgment I do not speak of that which we should fear. It is righteous discrimination enforced by power, not simply things brought to light. "God is greatly to be feared in the council of the saints" (Psalm 89:7).

In the holiest of all God was armed with power to enforce His judgments; that is what the cherubim signify. We are in a sphere in which God's direct judgment applies. Peter says that judgment is to begin at the house of God. One often sees how man presumes in the things of God; but as sure as the sun rises, God's judgments will find him out. There is nothing surer than the judgment of God. We are told that they come to light every morning. The

judgments of God in respect of the assembly are in view of discipline and correction; that is to say, in order that we might reach priesthood in its true character.

God would teach us how to govern in view of the coming day, and then also He would have order in His house, and thus He would have here in testimony all the principles of the coming world. All are to be seen in testimony now in the assembly. If we have not righteousness, what have we? We have nothing. God sees to it that there must be righteousness; but then it is most comforting to know that the righteous divine discrimination is according to the breastplate; that is to say, love is behind it, so that we need not fear it. It is called the breastplate of judgment. If your heart is right you can face that. If we judge ourselves we should not be judged; everything must be brought into accord with the breastplate. The Lord loved righteousness. We are taught righteousness in the kingdom.

Nothing is more interesting than to see how the Lord in the gospels taught righteousness to the disciples. He preached and practised it. God will never deviate one iota from Christ. All have sinned and come short of the glory of God, but God is going to bring us into accord with His glory. Among other things inside the veil, God is seen as armed with power to enforce His rights. This is seen in the cherubim. They are called "the cherubim of glory" in the New Testament (Hebrews 9:5). They looked down on the mercy-seat, and what was below that

spoke of the heart of Christ. God was intimating that all must be brought into accord with the heart of Christ, and there was power to bring all that about. It would save us much if we made up our minds to that; Christ is the standard. Normally we are brought into accord with Christ by the power of the Spirit. It is a great thing to see that the direct judgments of God apply at the present time to His own sphere, and if there is not righteousness, there must be judgment, and the judgments of God are going on all the time. "Every morning doth he bring his judgment to light; it faileth not" (Zephaniah 3:5).

Ministry by J. Taylor, Volume 6, pages 26 - 31 [1 of 2] Portsmouth, October, 1913.

THE MILLENNIUM

C. A. Coates

Revelation 19:11 - 21; Revelation 20:1 - 6

This passage shows that the second advent of our Lord will introduce the millennium and also furnishes proof that before the Lord comes thus publicly, He will have taken us from the earth. For before He comes forth in this majestic character, the marriage of the Lamb takes place in heaven. The church -- as the bride, the Lamb's wife -- is in heaven before the public advent of the Lord; afterwards the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean. This is the attire of the bride, as is explained in verse 8: "the fine linen is the righteousnesses of the saints". The moment that Christ is manifested in

glory to the world, we shall be manifested with Him: "When the Christ is manifested who is our life, then shall ye also be manifested with him in glory" (Colossians 3:4).

After the warrior judgment of Revelation 19:15 - 21, the sessional judgment of those then living upon the earth will take place, described in Matthew 25:31 - 46.

In order to understand this scene it is necessary to recite briefly the events which will take place after the church is taken out of the world. As soon as the church is caught up, God will resume His dealings with His ancient and earthly people -- the Jews. They will be convinced of the fact that the despised and rejected Nazarene was indeed the Messiah of the prophetic word, and a number of them will repent deeply of their individual and national rejection of Him. They will learn from the Scriptures that Christ, who suffered here on earth, is coming again to reign. Then this remnant of repentant Jews will go forth to the benighted millions of heathendom preaching the gospel of the coming kingdom. Christendom -- those nations and people by whom the grace of God has been rejected -- will be given up to strong delusion (spiritism, etc.), that they may all be judged because they received not the love of the truth (2 Thessalonians 2:10 - 12). But to countless millions who have never heard the gospel of the grace of God, the gospel of the kingdom will be carried; the same gospel which John the baptist preached: "Repent, for the kingdom of the heavens

has drawn nigh" (Matthew 3:2). All the heathen nations will hear this gospel of the kingdom in the interval between the rapture of the church and the appearing of Christ to judge and reign over the earth. And then when He comes, as Matthew 25 tells us, all the nations will be gathered before Him, and their weal or woe will depend on how they have received these Jewish evangelists of the kingdom, whom the Lord calls "my brethren", as indeed they were and are, after the flesh. Those who have received their testimony and befriended them will be called to inherit the glory of that earthly kingdom which God has had in prospect from the foundation of the world. Those nations and people who had refused the message, and would not receive the messengers, will then be consigned to everlasting fire. From Joel 3 we learn that this judgment will take place in the valley of Jehoshaphat, and Zechariah 14 informs us that the Lord will stand upon the mount of Olives, and the mount will open out until a very great valley shall be formed, and there He will "enter into judgment" with the nations.

The whole earth will be purged by judgment, and thus prepared for the millennium. When the judgments of God are in the earth, the inhabitants of the world will learn righteousness (Isaiah 26:9). The ten tribes of Israel, long lost, will be found and brought back to Canaan by the Lord, according to Jeremiah 23:5 - 8: "Behold, the days come, saith Jehovah, when I will raise unto David a righteous Branch, who shall reign as king, and act wisely, and

shall execute judgment and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell in safety; and this is his name whereby he shall be called, Jehovah our Righteousness. Therefore behold, days are coming, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; but, As Jehovah liveth, who brought up and who led back the seed of the house of Israel out of the north country, and from all countries whither I had driven them. And they shall dwell in their own land". See also chapter 16: 14, 15.

Satan will be bound and cast into the bottomless pit for a thousand years (Revelation 20:1 - 3). The obstinately wicked will be cut off, and the remainder will humble themselves before Christ and own Him as King. Then the wondrous prophecy of Isaiah 11:6 - 9 will have its fulfilment: "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatted beast together, and a little child shall lead them ... They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea". Then there shall be peace on earth, for the Lord "shall judge among the nations ... and they shall forge their swords into ploughshares, and their spears into pruning-knives: nation shall not lift up sword against nation, neither shall they learn war any more" (Isaiah 2:4).

In that happy time, all kings shall fall down

before the King of kings; all nations shall serve Him. He shall have dominion also from sea to sea, and from the river unto the ends of the earth, and the whole earth will be filled with His glory. He will reign in glory where He died in shame.

And, remember, He will not reign alone. We shall reign with Him. "If we endure, we shall also reign together" (2 Timothy 2:12). We "shall reign over the earth" (Revelation 5:10). "They lived and reigned with the Christ a thousand years" (Revelation 20:4). Thus we shall be to the praise of His glory in the dispensation of the fulness of times, when the counsels and purposes of God the Father, carried into effect by the Son on the ground of redemption, will be displayed in the millennial age "which is to come" (Hebrews 2:5).

Then, when the thousand years are expired, Satan will be loosed out of his prison, and permitted to go forth for a short season in the world (Revelation 20:7). He will deceive many. A number even as the sand of the sea will prefer the leadership of Satan to the rule of Christ, just as men are doing now. He will gather them together to fight against the camp of the saints and the beloved city, but it will be to their own destruction. The fire of God will come down upon them and devour them (Revelation 20:9), and then will come the end of the world.

The great white throne will be set up; the wicked, unconverted dead will be raised. The sea will give up its dead; and death and hell will yield up their prisoners to stand at the bar of the last grand assize. Those who have been for ages awaiting their final

sentence will be brought forth to hear the words of doom which will appoint their everlasting portion in the lake of fire. "The heavens will pass away with a rushing noise, and the elements, burning with heat, shall be dissolved, and the earth and the works in it shall be burnt up" (2 Peter 3:10).

Then in Revelation 21 we read of a new heaven and a new earth, into which the new Jerusalem, the glorified church, will descend. No trace of sin will ever be found in that new creation: righteousness will dwell there, and God will be all in all. The wisdom of God rejoiced, by anticipation, in the habitable part of His earth, and found its delights with the sons of men (Proverbs 8:31). In eternity this will have its complete fulfilment in a scene where everything is based upon redemption, and where no failure can ever come. "Behold, the tabernacle of God is with men, and he shall tabernacle with them, and they shall be his people, and God himself shall be with them, their God. And he shall wipe away every tear from their eyes; and death shall not exist any more, nor grief, nor cry, nor distress shall exist any more, for the former things have passed away" (Revelation 21:3, 4).

Christians, this is our destiny -- to be part of the display of the glory of God, and this in the blissful company of Him who loved us and gave Himself for us, and to whom we owe everything, for ever and ever!

Ministry by C. A. Coates, Volume 33, pages 471 - 475.

GOD'S WAYS

J. N. Darby

... Such is the introduction to this book (Revelation). We now enter on its contents. John was in the Spirit on the Lord's day. It is his place and privilege however then, as a Christian, which is spoken of, not the prophetic period into which he entered. In the day of resurrection -- his own place -- the day on which Christians meet, the apostle, removed from the society of Christians, still enjoyed the special elevating power of the Holy Spirit, though alone; and is thus used of God, allowed to be banished for the purpose, for what He could not, in an ordinary way, have communicated to the assembly, for its edification.

The persecuting emperor little thought what he was giving to us when he banished the apostle; no more than Augustus, in his political plans as to the census of the empire, knew he was sending a poor carpenter to Bethlehem, with his espoused wife, that Christ might be born there; or the Jews and Pilate's soldiers, that they were sending the thief to heaven, when they broke his legs in heartless respect for their own superstitions or ordinances.

God's ways are behind the scenes; but He moves all the scenes which He is behind. We have to learn this, and let Him work, and not think much of man's busy movements: they will accomplish God's. The rest of them all perish and disappear. We have only peacefully to do His will.

Synopsis of the Books of the Bible (J.N.D.),Volume 5, page 374.

TOGETHER

F. B. Frost

John 5:17 - 19; John 12:49, 50; John 16:13, 14; Acts 2:1, 42 - 45; Ephesians 2:19 - 22

I want to speak firstly about the way divine Persons move together, and secondly, how the saints move together. 'Together' is a very precious word. We are together at the present time, gathered together. There is unity suggested in it.

But first of all, I would speak of the way God has operated from the very outset on this line: "Let us make man in our image, after our likeness" (Genesis 1:26). God had not made Himself known then as Father, Son and Spirit, but it is a striking expression, "Let us" -- a movement together in relation to the creation of man. The Lord says in John 5, "My Father worketh hitherto and I work": the Father and the Son working together. The Father working hitherto, I believe, refers to the work subsequent to the creation, from the making of those coats of skin to counteract the effects of sin having come into the creation. Those coats of skin were made to cover Adam and Eve, and a sacrifice was needed to provide them.

Satan endeavours to bring in separation among brethren, but God's operations by the Spirit are to bring in unity so that they move together. The Lord says, "My Father worketh hitherto and I work". That would involve the Lord going to that cross at Calvary, until He finished the work that was given Him to do. He laid down His life according to the

Father's commandment, and He took it again according to the Father's commandment. We need to be affected by the glory of the movements of divine Persons.

So the Lord says, "The Son can do nothing of himself save whatever he sees the Father doing: for whatever things he does, these things also the Son does in like manner". You marvel at the glory and greatness of that blessed Person coming into manhood and moving here under the Father's direction. He says, "The Son can do nothing of himself"; He moved in perfect dependence here, and "he learned obedience from the things which he suffered" (Hebrews 5:8) -- He came into the condition of manhood to which obedience applied. In accord with the glory of His Person, everything was commanded by Himself, but in manhood He set out, in absolute perfection, wondrous obedience to Him who sent Him. What glory was seen in Christ! If we see the Father and the Son moving together, surely it is to have an effect upon us practically, so that we do not allow anything to come in to hinder our movement together.

We read in John 12, "For I have not spoken from myself, but the Father who sent me has himself given me commandment what I should say and what I should speak" -- not a word came from Jesus except at the Father's bidding -- "and I know that his commandment is life eternal. What therefore I speak, as the Father has said to me, so I speak"; He moved in absolute dependence upon the Father. And

this is written in John's gospel in view of helping forward the work of God in each one of us. Whatever trial the enemy brings in against the saints, the work of God in the saints can overcome it. Peter, in John 6, when there were those who went away backward from the Lord, said, "Lord, to whom shall we go? thou hast words of life eternal" (verse 68). And those dear women who stood "by the cross of Jesus" (chapter 19: 25), could you overthrow the work of God in them? No. Such was the depth of their affection for Christ that they would stand by Him in that hour of His greatest shame and suffering.

John speaks a great deal about the work of God in persons, and it is written for us. As a servant of the Lord said, 'In insisting on Paul, do not forget John', for John's writings are of the greatest importance to strengthen the work of God in us in this day of the greatest departure from Christ and the truth. John does not write of the failure of the church here, as he does in Revelation, which was written earlier than John's gospel, the last of his writings. What he brings forward in his gospel are the movements of divine Persons together, which will never fail, and in which we can have absolute confidence.

The Lord speaks in John 16 about the Spirit: "But when he is come, the Spirit of truth, he shall guide you into all the truth: for he shall not speak from himself". What a lowly place the Spirit has taken in relation to the Father and the Son: "whatsoever he shall hear he shall speak". Now the

Spirit's service has in view the preservation of the work of God in the saints at the present time. I believe the more we are dependent upon divine Persons, the more we shall be able to meet every trial and opposition that Satan may seek to bring in among saints. God has begun a work in our souls in new creation, and that will be completed. Think of the assembly "coming down out of the heaven from God, having the glory of God" (Revelation 21:10): God will display to a wondering universe the perfection of His work, wrought in the souls of His own, it may be through trial and testing, through bodily weak-ness, bereavement, sorrow and many other things. We may have to pass through many tests, but the work of God in our souls is equal to it as we are dependant upon the Lord and upon the help of the blessed Spirit.

So, as we keep in that state of soul continually, I believe we shall be helped, not only to get through day-by-day, but to be preserved in spiritual life and vitality -- for what John has in view is the enjoyment of eternal life. Where do we enjoy eternal life? We can enjoy it today among saints, such as are here today from different parts of the world, who love the Lord Jesus, who love one another, and who delight to move together in relation to His interests. Oh! that we might be preserved on this line, dear brethren. It is the answer to the wondrous way in which divine Persons have moved together in order that there might be an answer here on earth to Their activities.

The Lord speaks of the coming of the Spirit --

"when he is come" -- another Comforter in the absence of Christ, and the Comforter "shall not speak from himself; but whatsoever he shall hear he shall speak". Then He adds, "He shall glorify me, for he shall receive of mine and shall announce it to you". What He hears from Christ, He announces to us! And He says, "All things that the Father has are mine; on account of this I have said that he receives of mine and shall announce it to you" (verse 15).

Then there is another remarkable word: "he will announce to you what is coming". Oh! dear brethren, what is coming? We are waiting for the coming of the Lord Jesus. Is the rapture just an event to you, or is the coming Person before you? Many believers think of the rapture as an event that is going to take place, but to a true lover of Christ, it is the Person Himself that he awaits. We need to think of these things: "he will announce to you what is coming".

It was given to Paul to complete the word of God, and part of that word of God was the making known of the rapture. There was a time in Christendom when this was lost sight of. Believers were waiting for the coming kingdom of Christ. But it is plainly set out in 1 Thessalonians 4:15 - 18, a passage which is a great comfort to our hearts. But it is not just a date on the divine calendar, but a Person Himself we wait to see. "Come, Lord Jesus" (Revelation 22:20), are the words of those who love Him. Well, the Spirit announces to us what is coming in relation to His appearing, for He is going to be

publicly vindicated in this very world where He has been cast out and rejected, where His rights have been set aside. He will reign supreme, for all will be brought into subjection to Him. What a great triumph of good over evil will be seen in that millennial day!

What is the cause of trouble in the world at the present time? The root of it is lawlessness, that is, doing my own will instead of the will of the Lord. The Lord Himself says that He came not to do His own will, "but the will of him that has sent me" (John 6:38). John loves to enlarge upon the way in which the Son was absolutely dependant upon the Father, and did nothing of Himself, when He could have done everything, but He did everything according to the Father's word. Well, it is just to bring out that point, how divine Persons moved together.

Now there is to be an answer to this in the saints, and it comes out in Acts 2"And when the day of Pentecost was now accomplishing, they were all together in one place" (verse 1). The effect of the coming of the Spirit was to set the saints together in one place. There are many references to "together" at the beginning of the Acts, and what God had at the beginning of this dispensation He is going to have at the end -- it may be in a few, but He is going to have the same character and quality of things, spiritually, I believe, as He had at the beginning. So there they were, all together in one place, and it says, "there appeared to them parted tongues, as of fire,

and it sat upon each one of them. And they were all filled with the Holy Spirit" (verses 3, 4). I believe what will keep us together is being filled with the Holy Spirit, because, if the Spirit fills our hearts with the love of God, there will no room for anything that might hinder our enjoyment together.

We do need to value what the Holy Spirit is ever seeking to do, that is, to magnify the glory of Christ and to fill our poor hearts with the love of Christ, and with the love of God. This is what will keep saints together. Why are we together? Because we love the Lord Jesus. We are here at this time because we love Him. We have not seen Him, but we love Him. And we are waiting for that moment when we will actually see Him. What a day that will be, when we shall enjoy the love of Christ in all its preciousness and blessedness, eternally. Oh! it is a wonderful thing to know such a glorious Person. "To you therefore who believe", Peter could say, "is the preciousness" (1 Peter 2:7). May He increasingly become more precious to every one of us.

So we see in Acts 2 the saints moving together under the influence of the blessed Spirit, and I believe that influence continues right down to this present moment, to keep the saints together in real affection for Christ, and for one another, having the desire to move together, not independently. One thing that will hinder moving together is independent thinking. We do need to know the mind of God if we are going to work together. We must all work to one end with one object in view; whatever work

we do, it must be in line with what divine Persons are doing. So we have to beware of independence. Did you receive your thoughts from Christ? Did you receive them from the Holy Spirit? These things are very practical. We do need to keep our minds and thoughts in subjection to the will of the Lord, and the mind of the blessed Spirit too, and I am sure the Spirit will help us to detect what is independent and what is not.

In Ephesians 2 Paul is writing to a remarkable company to whom he had disclosed the great purposes of divine love, and the greatness of God's thoughts. God has in mind having man in the relationship of sonship to praise and adore Him forever, and He has in mind a wondrous vessel, the assembly, in which there will be glory to Him, and praise led by the Lord Jesus. It is a wonderful end that God has in view in the great work He is doing, and, in His grace, He has taken up you and me to have part in it. Paul writes to the Ephesian saints, "So then ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints, and of the household of God, being built upon the foundation of the apostles, Jesus Christ himself being the corner-stone, in whom all the building fitted together ..." I have been struck with those words, "fitted together". We did not chose one another to be in the localities where we live. God has set the members in the body as it has pleased Him. He set each of us just where we are according to His wonderful sovereignty and wisdom in view of completing His

work in each one of us.

So Paul says in regard to these Jewish and Gentile believers at Ephesus, "in whom all the building fitted together increases to a holy temple in the Lord". What is the temple? It is where divine light is to be found; where the mind of man is to be shut out and the mind of God brought in. The temple is where we get divine light, and that is why we enquire as we do in our readings of the Scriptures.

I think we need to be on the lookout for interested persons who are seeking divine guidance. A company of believers together, each on individual lines, going their own way and doing their own thing, will not impress anyone who is seeking light. They remember the words of the Lord Jesus: "A new commandment I give to you, that ye love one another ... By this shall all know that ye are disciples of mine, if ye have love amongst yourselves" (John 13:34, 35). We do need to be maintained in love for one another, not sentimental love, but love based upon the truth, the fruit of God's work in our souls by the Spirit.

So these Ephesian saints were being "built together". Gradually and slowly, the building was going on and being "fitted together". It says that Solomon "commanded, and they brought great stones, costly stones, hewn stones, to lay the foundation of the house" of Jehovah (1 Kings 5:17), and the stone was "entirely made ready before it was brought thither" (chapter 6: 7). One has said that the believer is like a stone taken out of the quarry of this

world and fitted and formed for his part in that world. And that is what goes on through all the extraordinary ways of God with us in our lives. There may be things in life that we cannot understand, and God's ways are untraceable, but, with it all, He is doing something for His own glory and for our blessing. The way He takes to do that is by filling our hearts more and more with the preciousness of Christ and the greatness of His love.

When you go to be with the Lord, either through death or when the Lord comes for us, what will you take with you? Only the work of God -- your appreciation of the Lord Jesus, your knowledge of His love and the love of God, that is what will remain with you. God is going to have a universe in which everything will speak to Him of Christ. And the preparation is taking place at the present time, for Christ is being formed in the hearts of the saints, so that "all the building fitted together increases to a holy temple in the Lord; in whom ye also are built together for a habitation of God in the Spirit". What a wonderful climax: a dwelling place for God in the Spirit. "God is a spirit" (John 4:24), and let us ever remember that. Christianity is a spiritual order and system of things, and believers are taken up to form a habitation of God in the Spirit. I think it is a remarkable fruit of our being fitted together.

May we be set more and more, dear brethren, to be fitted together, for His Name's sake.

Stratford-upon-Avon, 25 September 1999.

FELLOWSHIP, PRIVILEGE AND TESTIMONY

F. E. Raven

1 John 1:6, 7; 1 John 3:1 - 3; 1 John 4:12 - 14

On previous occasions I have endeavoured to give the scope and bearing of a particular portion of John's gospel, namely, from chapter 7 to chapter 12; and while all Scripture in a sense is practical, yet to open up the scope of Scripture is a different thing from giving a word applicable to the particular circumstances and difficulties in which we find ourselves; and this latter is more my object at this time.

The point to which we came last week in connection with chapter 12 of the gospel of John was that, after witness had been given to the glory of the Lord, He, as lifted up from the earth, becomes a point of gathering. In chapter 7 the truth had come out that Christ was going away; and in connection with it, on the last day of the feast, the Lord refers to what may be called another day, namely, the Spirit's day. I see distinctly two things in connection with the presence of Christ here; one is that He Himself was about to be glorified; and the other that the effect of His presence and work here was to leave behind Him a vessel for the Spirit. You may say the vessel was a small one, and I quite admit it; but still He left a vessel, and the Spirit could not dwell here without a vessel. In chapters 8 and 9 we find the true character in which Christ was here, namely, "the light of the world"; and by the very fact of His being the light of the world, everything here had been

brought to an issue. Those who saw, that is, those who took the ground of competency, were made blind; and on the other hand those who did not see, saw, for there was a work of grace down here to open their eyes.

When we come to chapter 10 (it is all one line of truth), we find the new position in which Christ is as having left the fold, namely, that of the good Shepherd, and the sheep have followed Him out of the fold. There is now "one flock, one shepherd", but neither flock nor shepherd recognised of the world. An unseen Shepherd and in a sense an unseen flock, but all bound together in the divine nature. That is the idea to me of the one flock, and the one Shepherd; not a public thing at all, but it 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). But there is still a further point in chapters 11 and 12, that witness is borne to the glory of Christ as Son of God, King of Israel, and Son of man; but for the moment all closes in death, the world is judged, and Christ, as lifted up from the earth, becomes a point of gathering for all; that is, you have got two essential truths in regard to Christ, what He is to the flock, and what He is as a point of gathering.

I spoke of the import of the various titles of Christ last week: that as Son of God, as witnessed in the resurrection of Lazarus, He sets aside death, and raises man up in life; that as King of Israel and Son of David He brings in the sure mercies of David; and

that as Son of man He has universal dominion in the world to come on the ground of redemption. These are the three ideas which are carried into and embodied in the thought of Christ as Lord; as Lord He administers the grace of God, all that God is towards man is presented to man in power in the Lord.

I desire now to present three points, practical in their character, as being given to us in an epistle. An epistle is not quite like a gospel, it has a different character; an epistle is written to help Christians, and is presented to their responsibility; but a gospel is written to present Christ to us. I have observed in regard to the first epistle of John that the platform is not nearly so large as that of the gospel. In the epistle we find "which thing is true in him and in you" (chapter 2: 8) -- that is, in Christ and Christians; but in the gospel, what is true in the Son and the Father, and the gift of the Spirit. I think any one must see that there is a very great deal of difference between these two thoughts.

It is possible that you may not see at a glance what my purpose is in the three scriptures I have read; and I will tell you what has led me to these passages. They contained the three main elements of Christianity, namely, fellowship, privilege, and testimony. Fellowship is the first lesson we all have to learn; the second is privilege, which leads to the truth of the assembly; and the third is testimony, so to say, God presented in us. And until souls understand something of privilege, you may be sure

there is not much of testimony in them according to God. For I do not regard testimony simply as preaching, but as that which it was in the thought of God that the christian company, that is, the church, should present collectively to the world. John 17:20, 21, will substantiate that: "I do not demand for these only, but also for those who believe on me through their word; that they may be all one, as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me". I understand by the passage that the unity of the saints and its character was the testimony presented to the world, though the world did not understand at all what was the secret of that unity; but it was the witness to the world that the Father sent the Son. It is most important to see that there was in the divine thought the idea of collective testimony.

Now I take up these three points, fellowship, privilege, and testimony, as opened out in the first epistle of John, and I dare say it may be thought that I might treat them more readily from Paul; but I will tell you why I refer to John for them. John does not fill the place of Paul. Paul was the architect, and gives us the structure of the church and the character of the structure. But the structure which Paul was used of God to rear is in ruins, and it is well for us to recognise it; for if we lose sight of the ruin of the church and do not accept the remnant character, we are not of much account in the eye of God. The church is in ruins; and I am sure we ought to be

more under the burden of this than we are. I have felt how little sense I have of the defection of the church, of how far the church is from the mind of God in regard to it. I think this ought to press upon us more heavily than it does. The fact is we have had far too much in our thoughts the idea of setting up an expression of the original, and have been pretty much contented with it. That means that we are losing sight of the ruin of the church.

But we have to remember that the church is here at the present moment both vitally and responsibly. The body and the house are the two aspects of the church presented in Scripture, and I say without any hesitation that the body of Christ is here upon earth, just as truly as the Spirit of God is here; and, on the other side, that the house is here in its responsibility as such, for Scripture makes it perfectly clear that Christendom has the responsibility of the house of God. Hence it seems to me that it is entirely out of place for us to entertain the idea of setting up here upon earth a kind of imitation of the church; it means to my mind losing sight of the ruin of the church; and if we are not affected by the ruin of the church, I am sure that we are not in the mind of the Spirit.

The importance of the writings of John is, that though he does not give you the structure of the church, he gives you everything which is essential; for John always goes to what is essential and enduring, both in his gospel and in his epistles. Though the building may be in ruin and decay, John

gives us what decay cannot touch, and therefore you can understand the great importance to us of John's writings. John does not give you the church, as such; ... but he gives you what is essential to the church, that which lies underneath the ruin, and which the ruin cannot affect. When I come to the first epistle I find these things which may in measure subsist even in the midst of the ruin of the church -- fellowship, privilege, and testimony; and it is on those three points I purpose now to enlarge.

First as to fellowship. In chapter 1 we read: "If we say that we have fellowship with him, and walk in darkness, we lie, and do not practice the truth. But if we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin". I might call your attention to two parallel passages in Paul: 1 Corinthians 1:9, "God is faithful, by whom ye have been called into the fellowship of his Son Jesus Christ our Lord": and 1 Corinthians 10:16, 17, "The cup of blessing which we bless, is it not the communion" -- is the same word, "fellowship" -- "of the blood of the Christ? The bread which we break, is it not the communion of the body of Christ? Because we, being many, are one loaf, one body; for we all partake of that one loaf". There is no real divergence of thought in these three passages. Being in the light of the Lord, you are in the light as God is in the light. If I were to be asked, How is it that God is in the light? I should say that it is in the Lord that God is in the light; that is, that there is the most

complete revelation of God in His thought toward man in the Lord. No one can know what the thought and attitude of God is towards man, except in the Lord Jesus Christ; for it is in Him that it has pleased God to display Himself, and all the thought of God towards man is made good mediatorially in the Lord Jesus Christ. Therefore in the light of the Lord, I am in the light as God is in the light. We have the light of the knowledge of the glory of God in the face of Jesus Christ.

Now it is the name of the Lord which is our bond of fellowship. And this is perfectly consistent with 1 Corinthians 10, for being in the fellowship of the Lord, of necessity you are in the fellowship of His death; the two things are bound to go together, for you could not be in the fellowship of the Lord and be going on in things to which He has died -- He has become a gathering point on the ground of having been lifted up from the earth; and concurrent with that is, "Now is the judgment of this world; now shall the prince of this world be cast out" (John 12:31).

It is a very great thing for our souls to be in the light of the glory of the Lord; I do not think they are enough there. We should be a different kind of people if we apprehended all that is covered by His blessed name, Son of God, Son of David, Son of man. If our souls were in the light of it we would not care to be in the current of this world, since the soul would be in the light of another world, what Scripture speaks of as "the habitable world which is

to come" (Hebrews 2:5). The apostle says to the Ephesians, "ye were once darkness, but now light in the Lord" (chapter 5: 8); it is in the Lord you are light, and that is where a soul first gets light -- in the knowledge of the glory of the Lord.

Now I do not think we distinguish sufficiently between fellowship and privilege. Fellowship must always be on simple ground. I do not know whether the term "fellowship" is quite understood. What I understand by fellowship is a bond of association which in its very nature separates those in it from the course and current of things around them. There will not be, I judge, any such bond in the millennium, because the outward state of things will be according to God; there will not be any need for fellowship. But here, in the midst of a world which has rejected Christ and is under judgment, fellowship is essential; there must be a bond of association between Christians which binds them together in one common interest. Now that is distinct from the idea of privilege, and depends really upon the name of the Lord, which is always our bond of fellowship: "I, if I be lifted up out of the earth, will draw all to me" (John 12:32): God has called us to "the fellowship of his Son Jesus Christ our Lord" (1 Corinthians 1:9). There is, on the other side, that which is perfectly consistent with it, the fellowship of His death.

Ministry by F. E. Raven, Volume 1, pages 58 - 64.

PRIESTHOOD

J. Taylor

1 Peter 2:1 - 9

In 1 Peter 2:5, things are made to agree with the currency of the sanctuary. The priest is the kind of man that God accepts, his sacrifices are "acceptable to God by Jesus Christ". That is the Man whom God has found pleasure in. In taking up the things of God, if we are to be effectual, we are to love the saints. We are said to be a "holy priesthood" and a "kingly priesthood". God revealed His mind through Moses. He did not take Aaron up to the mount. He took Moses up and revealed His mind to him. That is the principle of revelation, and Moses comes down with that. He is from God toward men. What is required to answer to that from men is, that there should be a Man drawing near to God in all that light; but then He draws near with the breastplate. Moses did not have the breastplate. Aaron draws near to God on behalf of the people. He has been with the people and knows them by name, and he has them on his heart.

In Hebrews 4, the word of God is said to be quick and powerful, and immediately you get the Priest. Approach is equal to revelation in Christ. The sons of Aaron did not have the breastplate; only Aaron had the breastplate and shoulder-pieces with the names across them. We have part in the approach, because the approach is in the Man who has brought in the revelation, but the wonderful thing is, that in drawing near the Lord draws near

with the saints on His heart. What a wonderful thing it is, that One draws near to God who is commensurate with the revelation. And He has our names on His heart. Each one has a place in the heart of Christ, and that settles everything, and woe to the person who accuses the saints. He is pleased to impose obligations on us to support others, and to care for them. He does not put any obligation upon us to defend ourselves. He has undertaken that, and therefore it is in much better hands than ours. We have to wait. Suppose you are in difficulties, you may have to wait a while, but your "morning" will come. The day of your hearing will come, and the waiting will be good for you; your case will be brought into adjustment. "Every morning doth he bring his judgment to light; it faileth not" (Zephaniah 3:5). So that it is on the calendar, and the judgment is according to the breastplate; that is, love will do all in its power for you, and will bring you out without a stain. His eyes "run to and fro through the whole earth, to shew himself strong in the behalf of those whose heart is perfect toward him" (2 Chronicles 16:9).

As a matter of fact, our vindication is all future, and every right-minded person leaves it there. I do not deny but what you get it among the saints now; you will be justified there. The spiritual will see it, but the future will bring to light everything. So we can go on in patience, leaving it with the Priest. It is in good hands, and the judgment shall be according to the breastplate. It is very much better to sit on the

priest's throne than on a Levite's throne. It is very much better to be prominent among the saints as one who loves them, than to be prominent for your preaching or teaching. "If I ... have not love, I am nothing" (1 Corinthians 13:2). You may pass muster as a Levite, but according to the currency of the sanctuary you are nothing. It is said of the Lord, that He shall sit as a priest upon His throne, but the passage begins with the fact that, "he shall grow up from his own place" (Zechariah 6:12, 13). He maintained righteousness here; He did not interfere with the will of God. Capacity to have to say to God in the sanctuary lies in priestly state, and that is love, marked by holiness and intelligence. Ability of discernment, too, is seen in the priest. Everything depends upon whether you have love. Love is most skilful. Feet-washing also is the outcome of the priestly state. If we wash one another's feet, it is because we love one another (John 13). The Priest will remove all the spots; everything is adjusted according to the breastplate. The "breastplate of judgment" indicated that judgment would be according to love.

There are two phases of priesthood spoken of here. One has reference to our position in relation to God, that we might offer up spiritual sacrifices, acceptable to God by Jesus Christ, the other, the royal priesthood, has reference to man, in order that we might show forth the praises of Him who has called us out of darkness into His marvellous light. We are in the marvellous light of a Man, entered into

heaven as Priest. It is the greatest pity that we are so slow to avail ourselves of what the system provides; that is to say, the breastplate of judgment. Why are things allowed to drag on that require judgment? Why are they not judged? Why is there no righteous discrimination? It is because we are not in accord with the great Priest who is over the house of God. If we require wisdom, the Lord will help us as to that. "If any one of you lack wisdom, let him ask of God, who gives to all freely, and reproaches not" (James 1:5). We are in the full light of all that. You bring in Christ and it is wonderful how things become adjusted; I mean, bring in the Spirit of Christ in yourself.

Another great thing about the Priest is, that his lips keep knowledge and people seek the law at his mouth (Malachi 2:7). The principles that govern the system are taught by the priest. If there are matters that require judgment they ought to be faced, and we ought to have the sense that we are on the shoulders of Christ our great Priest, as well as on His heart. If we do not face what is wrong we give the enemy the advantage. We have all that is requisite for the adjustment of matters. We should be very simple; if a difficulty occurs, go into it in dependence on the Lord; there is no need for putting it off. The book of Leviticus teaches us that where difficulties arise, everything is made to depend on the priest, and he is called into service at once. It is for us to understand how the priest is called into service, for we are all priests by calling. The priest was able to tell how

many stones should be taken out of the leprous house, for instance (Leviticus 14).

A study of the gospel of Luke helps us enormously in the understanding of priesthood. You want to be prayerful and near the Lord. John is the best illustration of a man who had learned priest-hood; he was near the Lord; he was a man characterised by love. In Luke Christ is on man's side, for He is looked at as the Son of man, hence His genealogy is carried back to Adam. He is seen thoroughly among men, yet we know how infinitely perfect He was. The point is, that men should be perfectly free to draw near. He is accessible to men. I think it is most touching. Luke introduces you to Christ, so to speak, in a priestly atmosphere. The whole of the first chapter is this, and the second also. Simeon and Anna are in priestly garments. Simeon holds Him in the temple and "the Holy Spirit was upon him" (Luke 2:25), he is the suited vessel to hold the Lord in his arms. Then at the end of the gospel the disciples are seen in the temple praising and blessing God. We may say that the Lord left a company of priests behind Him. Heaven received the High Priest. He lifted up His hands and blessed them, and as He blessed them He was carried up into heaven (Luke 24:50, 51).

The priesthood was for the maintenance of the system that God had set up. That is perfectly obvious to any one who reads the book of Numbers. You find in chapter 3 the generations of Aaron and Moses, but Moses' children are not mentioned. It is

Aaron's sons that are given, the sons of the priest. Although we are priests by calling, we may not be in a state to exercise priestly function. The priestly state is required. There is a tendency to assume that you have everything because you have faith, but you must become subject to the work of the Spirit. The apostles' authority remains in their letters, but what is to support the system is not that. If you have not the priestly state, things must fail. Christianity weakened when priestly power declined.

As to the difference between faith and state, faith is largely that you have light; you are illuminated about things. To have them as an enjoyed thing you need more than that; you need the Spirit's operation in you; so the apostle prays in Ephesians 3 to the Father of our Lord Jesus Christ, that we might be "strengthened with power by his Spirit in the inner man" (verse 16). Paul saw the great need of power in the saints.

What God wrought in Christ is one thing; what He works in us is another. It is the same power that wrought in Christ that works in us, but when God wrought in Christ He did not work in us; the work in the assembly covers the whole dispensation, so it is going on now. It is looked at as one complete whole, but including every item of the work; there is one item in you and one in me, and so on. Ephesians 2 has all in view; it shows you the whole work of God in the saints. "We are his workmanship, having been created in Christ Jesus for good works" (verse 10).

You cannot add a cubit to your stature. It is God

that does it, for the willing and doing of His good pleasure. Exercise comes in on our side, but God does the work, and what God does is done for ever; you cannot add to it or take from it, so that every bit of God's work done in your soul is done for ever. The thing goes on day-by-day. The inner man is renewed day-by-day. The outer man perishes. It is remarkable how prominent the thought of day-by-day is in Scripture. Ephesians 2 takes account of the sum total of that work. He did not do it all when He raised Christ. It is day-by-day the thing goes on, and it comes out in its grand results. Ephesians 1 presents the work of God in Christ by the exceeding greatness of God's power. Chapter 2 is the work of God in the saints.

I love to look at God's work in creation. It is a kind of parallel to His spiritual operations. Ephesians 2 shows that in the ages to come we shall come out as the fruit of God's work. What He has laid in our souls day-by-day comes out then. The effect of His work is also seen in present testimony.

Ministry by J. Taylor, Volume 6, pages 31 - 36 [2 of 2]. Portsmouth, October, 1913.

"GO FORTH TO MEET HIM"

J. B. Stoney

Matthew 25:1 - 13; Revelation 22:16, 17, 20

Let me ask you, beloved friends, do you think any person to be like the Lord? Can you -- now that He has won your heart, and it is devoted to Him -- can you be happy apart from Him? Well Paul says,

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ" (Ephesians 1:3). It is "in the heavenlies in Christ". I see many a person longing to get the Lord here, to get Him in their place; but they do not care to get Him in His place. What could delight your heart more than to be in company with Him? That is what satisfies the heart. It is thus that it is made 'suitable', and for this I turn to Psalm 45.

I only use the word 'suitable' so as better to convey my meaning, because words get so hackneyed that they fail to convey anything to the mind; it is hard to get words to bring truth home to hearts. 'Sanctified' is the word that is generally used. Of course, in this psalm it is the earthly bride that needs adorning for Christ; how much more the heavenly bride? "Kings' daughters are among thine honourable women; upon thy right hand doth stand the queen in gold of Ophir. Hearken, daughter, and see, and incline thine ear; and forget thine own people and thy father's house: and the king will desire thy beauty" (verses 9 - 11). Now that is suitable, or, if you prefer the word, that is sanctification; I do not object, if you only know what I mean. In John 17 you get the character of this sanctification. "I sanctify myself for them, that they also may be sanctified by truth" (verse 19). And if you ask me, What is the measure of it? I reply, to be as separate from the things of earth as He is in heaven. "Forget thine own people and thy father's house". Not only is it

that I do not go near them, but I have forgotten them. He absorbs me with His company.

You never can learn what suits a person, except in his own company. There was nothing wrong in Martha. She judged by her own feelings that a wearied traveller would like refreshment, and so set about preparing supper for the Lord; she studied her own feelings instead of His. People often think that because they like a thing themselves their friends will like it. Now Mary, on the other hand, studied the Lord's mind. She sat at His feet; and that is the only place where you will ever learn His mind; you cannot possibly know it otherwise; it is preposterous to think that I can out of my own mind find out what He would like; He is so infinitely above me. Thus I must be with Him to be satisfied, and, being with Him, I grow suitable to Him; and that is what sanctification is.

"The king will desire thy beauty". When I read Canticles, the whole thing that I find is the bride's feelings towards the Lord. But in Revelation, as the bride comes down from heaven, I do not find a word about affections: affection has done its work; now it is "adorned" that she is.

I now turn to Proverbs 31 to show you what service is. There we find the wise woman taking care of her lord's house. Now the lower the state of things, the less work there should be done. In Laodicea there is no exhortation to work. Is there anything more marked in this present day than how much work there is done, and at the same time how

little souls are in company with the Lord? I do not mean that there should be a great amount of reading got through, but how little there is of sitting before Him to wait for His counsel.

"The heart of her husband confideth in her" (verse 11). That is the place for a saint. Christ's heart can trust him. If he is only coming down the street, Christ can say of him, That is a friend of Mine. The public side of service is giving one's life for the brethren; the private side is washing the saints' feet. The public thing is to die. You ought to be known as a man who would give his life for the saints. "No one has greater love than this, that one should lay down his life for his friends. Ye are my friends if ye practice whatever I command you. I call you no longer bondmen, for the bondman does not know what his master is doing; but I have called you friends" (John 15:13 - 15). Now how can a man be the friend of Christ, who does not know any of His ways or His likings? Why, Enoch walked with God! That was how he came to please Him.

I think people too often confound sympathy with communion. Do you understand communion? a common mind with the Lord? My child may be in the same room with me, but he may be thinking about the fire; I about the gas. There is no communion between us. But if he is thinking about the gas, though he may understand very little about it compared with what I do, yet our thoughts are on the same object; we have communion with each other. I believe that the one thing we have to seek is

to be in communion with the Lord; and when I have got to His side, when I have begun from above, I am able to face anything here. "The heart of her husband confideth in her". That is the principle of real service; but I think service has lost its solemn place.

Thus what really characterises the bride is, first, the heart won; then, being in company with Him where He is, the heart is satisfied; then, being satisfied with Him, I learn to be suitable to Him; and this suitability becomes my beauty; I am "adorned". Then comes service. The person whose heart is most set upon the coming of the Lord is the one who can go out in service to others. And notice that the coming of the Lord is not ecclesiastical; to the very last it is evangelical.

There is nothing here to delight me but that one thing that is expressed in that word "Come". The testimony now, when everything has failed, is that of the wise virgin going forth with but one purpose -- one object -- and that to meet Him.

Ministry by J. B. Stoney, Volume 3, pages 88 - 91 [2 of 2].

BEHOLD, THE BRIDEGROOM!

R. Besley

About a hundred years ago the truth of the Lord's coming to translate the church was revived among His people, so that instead of thinking that there would be a great general judgment 'at the end of the world', as was so widely taught, the people of God began to see that at any moment the Lord Jesus

might come to take His people away to be with Him for ever. This precious truth has spread widely throughout professing Christendom, so that there are multitudes of believers who are now looking for the Lord to come. But, alas! it must also be said that there are also those who are saying, "Where is the promise of his coming?" (2 Peter 3:4). Infidelity has crept in among those who profess the name of the Lord, and so the faithful should rally in affection and devotedness to the Lord Jesus.

Events on the earth show us clearly that we are in the last days, and in the assembly the Lord is showing us so clearly that He is drawing nearer to His people. While there has been a general revival among the children of God with regard to the coming of the Lord and the light of the greatness and glory of His person, there has been a manifest withdrawal of the light of the glorious gospel from unbelieving Christendom. The world is under judgment and the wrath of God is coming upon men, "upon all impiety, and unrighteousness of men holding the truth in unrighteousness" (Romans 1:18). A solemn and awful day is at hand!

But I am thinking of the Lord Jesus Himself, not exactly of His coming, for while the event of His coming is a great thing, I am sure that all who love Him are longing to see Him. And it is to be noticed that in the book of Revelation, in the last chapter, the Spirit and the bride say, Come! We see that the Spirit says, Come! He has said many other things to the assemblies since He came down on the day of

Pentecost, but this is what He is saying now. He is saying to the Lord, Come! It is clear that this is the mind of heaven as knowing that His own desire is to come.

What joy it will be to see His face! our own Lord, who has in such faithfulness loved us through everything; all our failures and shortcomings watched and known, but yet borne with in tender and patient forbearance. What joy it will be to see Him and be near Him, changed then into His own likeness in bodies of glory like His own! The affections now awakened in our hearts by the blessed Spirit of God are the affections of the bride, for we love Him, the precious Object of our deep love.

It is not now what He can do for us, or give us; no, it is Himself whom we long to have as our own. The heart longs to behold His form, once here on earth, the Man of sorrows, but now in His own glory, showing forth His moral beauty and excellence in His holy Person. What intimacy His love has given us to know, with Him as His bride, the Lamb's wife! Who could think of distance here? There is no distance between the Bridegroom and the bride. In the days of betrothal, love has been entered into and every secret of the heart has been known. Thus the great love of Christ for the church has been enjoyed, so that the absent One is longed for, and the bride says, Come!

And if there is this deep, affectionate longing in the heart of the bride for the Bridegroom, there is

also a deep longing in the heart of the Bridegroom as He hears the cry of the loved object of His heart longing to see Him and be with Him. We say with our hearts touched in affection responding to His own, Lord Jesus, come! And He is coming.

The Believer's Friend, Volume 23 (1931), pages 29 - 31.

THE COMPANY OF JESUS

S. J. B. Carter

A brother, accosting another, remarked, 'It is a good thing to be saved'.

'Eh!' said the other, 'but I know something better'.

'Better! -- what is it?'

'The company of the One who has saved me'.

And so it is, and its effect is felt by others. "They recognised them that they were with Jesus" (Acts 4:13). Precious indeed is His salvation, but He Himself should be dearer to us than all that He has done for us.

The Believer's Friend, Volume 23 (1931), pages 74, 75.

FEATURES OF THE LAST DAYS

J. H. Trevvett

2 Timothy 3:1 - 4; 2 Timothy 4:1 - 5; 1 Peter 4:7 - 10; Revelation 22:10 - 12, 17, 20, 21

I have in mind, beloved brethren, to speak of some of the features of the last days; having before me that we should not merely avoid the unsavoury features which are delineated in such detail in the Holy Scriptures, but that we should avoid them feelingly, feeling about them as God does, and as Christ does; and then also, that we should take account of the positive features of these last days.

No one will deny, surely, that we are in the last days. Conditions around, the increasing corruption in the social circles of men, the increasing darkness religiously, and the state of things politically, are in themselves evidence that we are in the last days; but there are other evidences of a positive character, as we see what corresponds with our Lord's statement: "But learn the parable from the fig-tree: When already its branch becomes tender and produces leaves, ye know that the summer is near" (Matthew 24:32). The increasing affections seen amongst the people of God are in themselves very powerful evidence that we stand in the last days; and it would seem that the last days -- whether of one's life, or of a period in the ways of God, or of a dispensation -- are peculiarly challenging; they are not only challenging, but as showing forth some features that commend themselves and are delightful to divine Persons, they become evidence that "the

summer is near".

One would refer in passing to the last days of Isaac. He had had unique and marvellous opportunities; he had become exceedingly great, waxing greater and greater until he became very great, but his closing days were days that the Spirit of God speaks of in a most solemn way, for you remember how he said to his son Esau, "I am become old; I know not the day of my death" (Genesis 27:2), and, instead of preparing for the day of his death, he requested that he might have venison; indeed, the word says that he "loved Esau, because venison was to his taste" (chapter 25: 28). Think of Isaac, a man in his closing days, marked by blindness, having tastes which we may soberly speak of as vitiated, as longing for something from an Esau! I suppose that for the last twenty years or more of his life he was blind.

You remember, too, how the last of the judges was marked by blindness, Samson having his eyes put out (Judges 16:21). And again, the last of the kings, Zedekiah, was marked by blindness (2 Kings 25:7). Then you remember that in the post-captivity days, the priests were said to despise Jehovah's name -- what a serious state is disclosed in those last days of the dispensation under law, when the priests despised Jehovah's name and men robbed God, without feeling (Malachi 1:6; Malachi 3:8) . Again, it is said of Laodicea, one of the last phases of the assembly's history upon earth, that she is wretched, miserable, poor, blind, and naked, and knows it not -- the most

solemn feature of all is that she knows it not; she is indeed heartless as to Christ, and He is said to be outside the door knocking (Revelation 3:14 - 20).

Over against these features, we have a Jacob, a man of whom, though the Spirit of God says that his eyes were dim so that "he could not see" (Genesis 48:10), He is careful to say that it was Israel's eyes that were dim, not Jacob's. If his natural eyes were dim that he could not see, his spiritual sensibilities were alert. He was never greater in his life than at that peculiar juncture, as he worshipped on the top of his staff, and blessed both the sons of Joseph (Hebrews 11:21). He was greater in spiritual stature and power than he had ever been, for he was with God; and his eyes were closed to all things here. He made no request for venison; though his eyes were dim and set, he was marked by spiritual sensibilities and knew what was suitable to God.

Again, as against the blindness of Samson, and the failure of the people in the days of the judges, we have a Boaz, we have the reapers, we have a Ruth, and the most marvellous activities in "the days when the judges ruled" (Ruth 1:1). Over against the failure of the kings, and peculiarly in the last days of the kingdom, we have a Jeremiah. Thank God for men and women who feel things with God, and are like God in the last days. Jeremiah was a man of intense feeling; he was a weeper, and his weeping was but the external evidence of the deepest internal emotion. Again, we have an Ezekiel, one who "saw visions of God" (Ezekiel 1:1), one who could tell

much about the glory, the remarkable feature about Ezekiel being this, that he always knew the whereabouts of divine glory.

Again, in contrast to the failure of the priests and Levites and the common persons in the main, we have this remarkably sweet passage: "Then they that feared Jehovah spoke often one to another; and Jehovah observed it, and heard" (Malachi 3:16). I believe that corresponds to these last days: "Then they that feared Jehovah spoke often one to another". If I understood that, would I ever say that there were too many meetings?

If I understood the precious volume of the Lord's speaking to us in the last days, would I ever complain that there is too much ministry -- either orally or written? Never: "they that feared Jehovah spoke often one to another; and Jehovah observed it, and heard". Then, over against the heartlessness, the blindness and wretchedness of Laodicea, we have the precious features of Philadelphia. These things stand in sharp contrast; for if Laodicea is heartless, if she has need of nothing, not even of Christ -- for that is the inference -- Philadelphia has a little strength, she has kept His word and not denied His name, and moreover she has an "opened door" (Revelation 3:8). I believe we have that in these last days, an opened door, and the Lord has promised that if He opens, no one shall shut.

Hence my desire and exercise is that we should take account of the features that mark these last days. Paul speaks of them, and, in the first scripture

that I read, we have a long list of the most sordid things which characterise men in the last days. "Difficult times", indeed, but, thank God, not too difficult to go on as "lovers of God". I believe sometimes we read Scripture too quickly. This list in 2 Timothy 3 is a list which ought to be read slowly and carefully and with deep feeling, for it represents a state of things we have to meet and pass through, and we need great strength and grace for it. We need to be much with God if we are to pass through such a scene for His pleasure.

Men are said to be "lovers of self" -- that is the first thing, for above everything else a man will be a lover of himself -- lovers of money, lovers of pleasure, three things which abound in these last days. There are other things stated in this solemn list which remind us of the first chapter of Romans, where all the depravity of the human heart is depicted in such graphic language by the Spirit of God. If the list is not the same in actual detail it is the same morally, and with this terrible added feature, that with all the sordid things men do, they have a "form of piety"; it is cloaked over with the profession of Christianity; many of these vile things, coming from the pit, clothe themselves with the very name of Christ -- a thing we ought to feel.

But over against that list, we have this remarkable expression, "lovers of God". I believe, if the features of which I have spoken abound in these last days, there are also, thank God, features which belong to those who are described by this exquisite

designation, "lovers of God". I covet, beloved brethren, to see the number of the lovers of God increased in these last days, not merely persons whom God loves, but persons who love God. In Romans 8:28 we read: "all things work together for good to those who love God". I believe that is the line upon which we should encourage one another, and upon which we should encourage believers in the systems of men with whom we come in contact, that the features belonging to lovers of God should be found multiplying and greatly increasing in these last moments before our Lord Jesus returns.

I desire to refer to three special features which should mark "lovers of God"; and for these I turn to the beloved apostles Peter, Paul, and John. I am aware that I am saying nothing new or novel. Were I addressing a company of Athenians, I should have to strive to say something new, for you remember that they "spent their time in nothing else than to tell and to hear the news" (Acts 17:21). Let us guard against that.

But I have the happy precedent set up by the apostle Peter in striving to put you in mind of things that you already know. Four times in his second epistle he speaks of "putting you in remembrance", or similar language, and once he says, "I will be careful to put you always in mind of these things, although knowing them" (chapter 1: 12, 13, 15; 3: 1). We need to have our affections stirred, our pure minds stirred, and Peter, the aged apostle, speaks in the most tender way possible, almost apologetically, in

addressing the true believers of his day, desiring that after his departure these things should be always in their remembrance.

The first feature that Peter would impress upon the lovers of God stands in relation to their walk, for in the last days we shall be tested as to how we walk; and his first word, after telling us that "the end of all things is drawn nigh", is that we should be sober. That surely becomes a lover of God. There is great need for sobriety in these last days. Then he says, "be watchful unto prayers". I believe, as we pray more, as we "persevere in prayer", as Colossians says (chapter 4: 2), and give ourselves to it, we shall be saved and preserved from the unholy features which are found in the last days.

Then Peter says, "having fervent love among yourselves". That surely is a most precious feature of the lovers of God. Think of a Theophilus, a man, not only loved by God, as his name indicates, but a true lover of God. "Having fervent love among yourselves". Let us examine our own hearts; let us challenge our motives; let our minds go back now to our several localities and see whether this feature marks us; have we fervent love among ourselves?

Then he says, "hospitable one to another, without murmuring". We know that the world loves its own, and we believe that the world, in a certain sense, will care for its own, but how one loves to dwell upon the increasing hospitality amongst the people of God in these last days! Fathers, mothers, houses, lands, brothers, sisters, indeed a hundredfold more

(Mark 10:29, 30) -- that is the position in the last days. Thank God there is this abundant hospitality, and shown without murmuring. The last thing that Peter would lay upon the consciences and hearts of the lovers of God is this, that they should do all things to the glory of God: "that God in all things may be glorified through Jesus Christ, to whom is the glory and the might for the ages of ages".

But if Peter would address the lovers of God in relation to their walk, Paul would address them in relation to their service and the ministry. Hence we have that remarkably solemn word, "I testify before God and Christ Jesus, who is about to judge living and dead, and by his appearing and his kingdom, proclaim the word" (2 Timothy 4:1) -- a valuable word to young believers -- "proclaim the word", and may I say in affection, be concerned about the condition in which men are; not so much about subjects finely rounded off, but preach the word, for men are perishing. Men are in the state described in 2 Timothy 3, lovers of self, lovers of money, lovers of pleasure, rather than lovers of God: so "proclaim the word; be urgent". It is a time of urgency; I believe we ought to feel that; we must waste no time. Hence one is comforted and greatly encouraged by the increasing number of gospel preachings among us. But we need more than that: we need the personal touch; we need the compulsion of grace, so that we might get into touch with men privately and individually. "Be urgent in season and out of season".

Then he says, "fill up the full measure of thy ministry", a word which should challenge and yet encourage every one who seeks to serve. One feels in regard of oneself how inherently lazy one may be, and I believe with many of us there is great need for the word to Archippus, "Take heed to the ministry which thou hast received in the Lord, to the end that thou fulfil it" (Colossians 4:17). "Fill up the full measure of thy ministry". Thank God for the ministers and for the ministry, but let us not slack off in the slightest degree. Some may say, You do too much, and there may be many exhortations as to the body, and it is something to reflect over that the conversations among us lie so often in relation to the body. I believe -- and I speak soberly -- that where we have one inquiry as to soul-health we have a hundred as to the health of our bodies! I am not belittling the fact that the body is the Lord's, but like Epaphroditus, we have to regard the work as urgent, to be urgent and fill up the full measure of our ministry, for the apostolic energy has ceased.

Marvellous energy had the apostles -- marvellous energy had the men of God a century ago, without the comfortable conditions of travelling and the rapid means of transit we enjoy. One marvels at what they must have passed through in their desires to serve "so great a people" (1 Kings 3:9, Authorised Version). Let us then be urgent, and let us not think too much of comfort; let us be concerned about the work and about the ministry.

I have only one word further, and that stands in

relation to John's exhortation and ministry, for I believe that John would be concerned about our affections -- not now our walk, or our service, the preaching or the ministry, but our affections, a most touching matter. So we are reminded in the last chapter in the Bible that "the time is near", and that a divine fixity is about to be established, when the unrighteous shall be unrighteous still, when the unholy or filthy shall be filthy still, but when the righteous and the holy shall be righteous and holy still.

Then John hears a remarkable word, "Behold, I come quickly, and my reward with me, to render to every one as his work shall be". Then we have: "And the Spirit and the bride say, Come". If there is urgency in the preaching, there is urgency in the affections of the saints: "And the Spirit and the bride say, Come". Nor is that all, for we are not to forget divine compassions; we are not to forget that many of our brethren (with sorrow we say it) are in the systems of men, in places where little or nothing is known of the Lord's coming. Hence we have that word: "And let him that hears say, Come", a word to believers who need stirring up in this matter of bridal affections for Christ. Then, in the com-passions which are marking us as preaching the word and being urgent in season and out of season, we have again, "he that will, let him take the water of life freely". Thank God for that! It is as if to the very last moment of our stay here on earth, we are to be charged with divine compassions and the sense of

the divine hunger after men. Then we have this word, "Yea, I come quickly", and the exceedingly precious response from hearts characterised by incorruptible affections for Christ is, "Amen; come, Lord Jesus".

We were motoring some few months ago from the south of England to the north, and ran into a dense fog which became so trying that we were inclined to give up, and just as we were about to do so, a lad of about nine years of age cried out and said, Keep going, sir, the sun is shining at the top of the hill! That is the word, dear brethren we are to keep going. Whatever the last days may be characterised by, in the evil disposition and depravity of the human heart, we are to keep going. Not only is 'the sun shining' in John's ministry, but we should seek that pure atmosphere in the elevation that John speaks of: "Come up here" (Revelation 4:1), then we shall pass through the murky fogs of earth, through all that is transpiring in this present evil world, having this unique and blessed feature -- this blessed hope in our hearts, which Peter says, is "until the day dawn and the morning star arise in your hearts" (2 Peter 1:19). The One for whom we look has told us that He Himself is "the bright and morning star" (Revelation 22:16).

May the Lord greatly help us, so that, in our walk, in our service and ministry, and in our affections, we may set forth the features that belong to the lovers of God in these last days. There is every reason why we should love God. He has

appeared to us at the time of our direst need: "for we being still without strength, in the due time Christ has died for the ungodly" (Romans 5:6). And again, "God commends his love to us, in that, we being still sinners, Christ has died for us" (verse 8). And yet again, and even more blessed, "the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us" (verse 5). We have every reason to be lovers of God, and may the features that belong to such be a remarkable and striking offset to the sordid, unholy, sinful features which mark the last days, for His Name's sake.

Bournemouth, 18 May 1935.

FOLLOWING

R. Gray

1 Peter 2:21 - 25; John 1:35 - 42; Matthew 9:18, 19, 23 - 26; Joshua 3:9 - 11, 3, 4

It will be evident from the scriptures read, that it is in mind to speak of following. Our preservation lies in following Christ, and I believe that the Lord passes us through times of pressure in His wisdom to remind us that our only safety lies in following Him.

Where we read in 1 Peter it says, "For to this have ye been called" -- that is, to a line of suffering. We are often dismayed or disappointed when suffering comes in -- it is only natural to us -- but Peter would remind us that we have been called to it. It is part of our education, part of the variety of exercises that the Lord passes us through in order

that we might be drawn to Him, and find experimentally our need of Him. So it says, "for Christ also has suffered for you, leaving you a model that ye should follow in his steps". It does not say, 'ye should follow Him', exactly. That is in view, no doubt; but it says, "that ye should follow in his steps". I think we find His steps in the detail of the gospels. Every step of the Lord's is worthy of our consideration; the detail of that blessed life is worthy of our contemplation. My impression is that we tend to pick up the scope, or outline, of doctrine -- which in itself is useful -- but what we miss when we are under pressure is the spirit of the Man of whom the doctrine speaks. We need to be kept in the sense of nearness to Christ. Romans tells us that "if any one has not the Spirit of Christ he is not of him" (chapter 8: 9). We need to be kept right as to the truth in its detail, certainly, but we need to be kept right too, and maintained, in the spirit of the Man Himself.

So Peter says, "leaving you a model that ye should follow in his steps". As remarked, the steps would point to the detail of the Lord's pathway. Many scriptures could be quoted, but one that comes to mind is the reference in Ephesians 6 where it speaks of conflict and the need to take the panoply of God: the helmet of salvation, the breastplate of righteousness, the sword of the Spirit, the shield of faith, loins girt about with truth (verses 14 - 17), all these things are necessary, but it includes feet shod "with the preparation of the glad tidings of peace". That is part, I believe, of what is suggested here, that what

marked the Lord, and which should mark us as we follow in His steps, is that we should never forget the spirit of the gospel. Now, we may say, that involves forgiveness. Surely, that is part of it, but it also includes God's righteous judgment against sin. I believe as we are formed in the truth of the glad tidings, we will be helped in our dealings with one another and with those around.

We might think of the Lord here in His manhood and consider the detail of His life, but I believe the apostle would tell us, in a few short sentences, what kind of Man this is that we are enjoined to follow. It says, "who did no sin": the Model we have is perfect. "Neither was guile found in his mouth": a Man whose word could be trusted absolutely. Not only did He speak the truth -- that would be so -- but there was no guile in Him. "Who, when reviled, reviled not again; when suffering, threatened not". What kind of Man is this, "who, when reviled, reviled not again"? You see, what I am trying to get at is the spirit of the Man in whose steps we are enjoined to follow. "Who, when reviled, reviled not again; when suffering, threatened not; but gave himself over into the hands of him who judges righteously". That brings out a very important principle. We may calculate what the outcome will be if we do certain things and follow certain lines. I do not think the Lord did that. He always did what was right. He left the outcome in "the hands of him who judges righteously". Another has said that when He went out of the garden of Gethsemane, after

having faced the enemy and all the pressure that the enemy brought, He went out in perfect restfulness of spirit. Why? Because He "gave himself over into the hands of him who judges righteously". Jesus left the result with God, but He did what was pleasing to Him.

"Who himself bore our sins in his body on the tree, in order that, being dead to sins, we may live to righteousness". I believe this is brought in to show that, if we are going to follow in His steps, there are moral exercises that must be faced. "Who himself bore our sins in his body on the tree". That is a very appealing way of putting the truth. We might simply have written, 'He bore our sins'. That is true, but it says, "Who himself bore our sins in his body on the tree", a cruel, suffering line of things, and it was in His body that He bore them. I believe it is intended to secure our affections and to hold them for Him. Are we going to follow in His steps? Surely this would be a lever in our souls. He is a Man worth following, but He is a Man to whom we would be drawn in our affections and we would not follow exactly as a duty. It is our duty, but we would follow this blessed Man because He has won our hearts and He has carried the burdens that were ours.

Peter continues, "in order that, being dead to sins, we may live to righteousness". The truth is that we do not owe anything to the enemy or to his system. Then it adds, "by whose stripes ye have been healed". I believe the Spirit of God would bring in a touch as to the matter of healing. I know

that that relates to our responsibility to God, but I believe there is a suggestion in it that healing is what we need. The prophet says as to Jehovah, "he hath torn, and he will heal us; he hath smitten, and he will bind us up" (Hosea 6:1). I believe the Lord would do that in our spirits as we keep near to Him and follow in His steps.

In John's gospel it speaks of persons who followed the Lord because of the testimony borne by John the baptist: "Behold the Lamb of God". What a title that is, again calculated to appeal to our affections. I believe the Spirit of God would constantly present the Lord to us in such a way that He would gain our affections. We need to bear in mind all the time the contrast between the old and the new dispensations. The old dispensation said, "thou shalt love Jehovah thy God" (Deuteronomy 6:5); that was obligatory. The new dispensation says, "We love because he has first loved us" (1 John 4:19), as if the operation of divine grace and love would reach out and touch us in such a way in order to hold us. The hymn writer could say,

'Love that has gathered now within its clasp
Those once far off ...' (Hymn 46).

The love of the Lord would gather us, and, once gathered, would hold us.

So John says, "Behold the Lamb of God. And the two disciples heard him speaking, and followed Jesus"; that is, they changed direction. They left what they were doing, they left the person they were following, and they followed Jesus. I would say this

for the encouragement, especially of our younger brethren: if there is any movement in your heart, any desire after the Lord, I believe that He will not be slow to take account of that movement. It says, "Jesus having turned, and seeing them following, says to them, What seek ye?" -- remarkable grace! They said to him, "Rabbi ... where abidest thou?" As we follow the Lord, what we find is that there is a whole sphere of things that opens up to our minds and hearts. "He says to them, Come and see. They went therefore, and saw where he abode; and they abode with him that day. It was about the tenth hour". The Lord would take on those who are desirous of following Him, and He would let them into the greatest secrets He has. John says, "(and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth" (John 1:14). The Lord says, in the address to Laodicea, as to the overcomer, "I will come in unto him and sup with him" -- that is the first thing. He will come into your circumstances and help you in them, but then He adds, "and he with me" (Revelation 3:20). He would take you on and take you into His own sphere of things where His own love is known, where what He enjoys can be entered into.

Well, "they abode with him that day", and what you find with persons who follow the Lord is that their own affections are expanded. It says, "Andrew, the brother of Simon Peter, was one of the two who heard this from John and followed him. He first finds his own brother ... And he led him to Jesus".

There it is: as we enjoy something of intimacy with the Lord Himself through following Him, our desire would be that others might enjoy the same privilege.

In the verses read in Matthew 9, we find a different situation. In this case the Lord in His grace followed someone in need. It says the ruler came, and he was in need: "My daughter has by this died". It says, "And Jesus rose up and followed him, and so did his disciples". Think of that, the Lord of glory following someone in need! What I would say simply is this, that as we commit ourselves to the Lord Jesus, follow Him faithfully and consider what would be pleasing to Him, we will find that in times of need He will follow us.

One would link it with the scripture in Corinthians that says the rock that followed the people was the Christ (1 Corinthians 10:4). As we have been taught, that involves, typically speaking, that the Lord served Israel in that menial way. He fulfilled the service of a water-carrier. What I am desirous of coming to is this, that you will find (as many have done) that, as we come to the Lord, we not only find His grace and His help, but we find that there is a system of help available to us. There is a system of things under the Lord's hand which is operative for our blessing. We may say, 'Oh! but there has been failure'. We have to confess that, and be humbled by what comes in in the testimony at times. But the fact of the matter is that that does not weaken the truth as it is presented. As we lay hold of God in faith, and wait on Him, we may look for the

help, which this scripture speaks of, to become available. It is not honouring to God to suggest that what He has set on in Christ is not going to work out. It will work out. It may require faith and patience, but what God has set on in Christ does operate. The Lord Jesus Himself says, "on this rock I will build my assembly, and hades' gates shall not prevail against it" (Matthew 16:18). Well, here it is, a system of help that was for the blessing of this man and it worked out effectively.

I close with a reference to Joshua, because, if we truly follow the Lord, we find our way into the realm of divine privilege. That also, I would say, is a matter of true affection. It says here, "When ye see the ark of the covenant of Jehovah your God, and the priests the Levites bearing it, then remove from your place, and go after it". These persons, in the literal history of the matter, followed the ark from the wilderness to a Jordan that was empty of water, and then they went into the land itself, into the fulness of God's thoughts for them. I would say this to each one of us, as we follow the Lord in our exercises -- household, business, or assembly exercises -- what we will come to, I believe, is something of the fulness of divine privilege as we enter into divine things, and experience at the present time what it is to be with Christ in His own realm. What will take you there? True affection for Christ, and the power of the Holy Spirit. As we remarked already, "We love because he has first loved us".

Joshua says, "Come hither, and hear the words of

Jehovah your God". Does God still speak? Certainly He does. Joshua adds, "Hereby shall ye know that the living God is in your midst, and that he will without fail ..." That is the test. I believe that the Lord is still speaking, bringing in the secret of His own mind and will amongst the saints, and the living God is still active in maintaining what is pleasing to Himself.

May the Lord bless the word!

Belfast, 9 October 1999.

FELLOWSHIP, PRIVILEGE AND TESTIMONY

F. E. Raven

1 John 1:6, 7; 1 John 3:1 - 3; 1 John 4:12 - 14

So far I have only spoken of what was the proper fellowship of Christians to begin with. John puts it on this ground: "if we walk in the light as he is in the light" (chapter 1: 7); that is, if we are really in the truth of Christianity, namely, that God has been pleased to come out in the fullest revelation of Himself, so that there can be no further revelation of Him, that God's thought and grace in regard of man is revealed in the Lord Jesus Christ, then, "we have fellowship with one another". And at the present time, and at every time, there is fellowship, and it is in the true light of Christianity. And the true light of Christianity is displayed in the Lord; you cannot learn it elsewhere. Therefore I can understand the apostle saying to the Philippian gaoler, "Believe on the Lord Jesus" (Acts 16:31); as much as to say to him, You get into

the light of what is displayed in the Lord, and you will be saved and your house.

I think it is very beautiful to know that there is one point where you can fully learn what is in the heart of God toward man, and you see it displayed not in weakness, but in glory, in power. There is no power to equal the power of the Lord Jesus Christ. Talk about power in this world, and what nations and man can do, it is not to be compared to the power of the Lord Jesus! He went to the right hand of God, and received and sent down here the most mighty Power that could be, the Holy Spirit. Christ can effect everything, only He effects it spiritually, not yet in the way of display; but He effects everything in the power of the Holy Spirit.

Nothing can stand against the power of the Spirit. We may have so little faith that we are unable to use the power; but if we had faith to use the power of the Spirit, I say nothing could stand before it. A servant might be in the presence of the most godless company that ever was brought together: if he knew what it was to be in faith and in the power of the Spirit, some of that company would be brought down before him. I am ashamed to talk about it, because I know so poorly how to use the power of the Spirit. But the Spirit is here, having come down from Christ, and Christ has all power over man for man's good and blessing. All the thought of God towards man is revealed in the Lord Jesus Christ, and in the light of the Lord "we have fellowship with one another".

Now in a day of ruin, I find exactly the same principle, only that another question comes in, that you cannot commit yourself to people simply on their profession, you cannot take people up quite as they did at the beginning of Christianity. Things have lapsed into a condition of ruin; profession has become common and unreal; there are vessels to dishonour; and therefore you have to look for those who call on the Lord out of a pure heart. But the ground of fellowship remains unchanged, and the ground of fellowship is calling on the Lord.

It is very important to rightly apprehend fellowship, because fellowship brings in a different idea to that of the actual meeting. If people become associated with us in fellowship, it does not simply mean that they have the privilege of breaking bread, but we are bound to do all we can for them, they are received into our fellowship. So, too, if they are put out of our fellowship they are put out of it, it is not putting them away from the meeting, but that you have no more to say to them until God comes in in grace to restore them.

It appears sometimes to be thought that in cases of discipline persons are put away from the meeting. It is not simply a question of the meeting, our fellowship subsists whether there is a meeting or not: we might not be able to come together to a meeting, but that would not affect the question of our fellowship; we have fellowship one with another, following "righteousness, faith, love, peace, with those that call upon the Lord out of a pure

heart" (2 Timothy 2:22). The name of the Lord is the gathering point, as it always was. We do not have to exact any amount of knowledge or intelligence from people who desire to be in our fellowship, we have never taken that ground, but have resisted and rejected it; but if we have reason to think that such are really Christians, and calling on the Lord out of a pure heart, we make no difficulty about receiving them into our fellowship, although their intelligence may be very small, because the name of the Lord is the bond of fellowship. It is very important to see that our receiving and putting away is to and from our fellowship. So it was in early days, if they had to put a man out of communion they put away from among themselves that wicked person (1 Corinthians 5:13). If believers are brought into our fellowship, what we hope is that they will learn their privilege; depend upon it, people do not learn their privilege very much until they learn the true ground of fellowship. I ask, Did any of you learn very much of what belonged to you as Christians until you found yourselves in a true fellowship? I do not think you did; I did not.

That is the first principle that comes out in this epistle, that "if we walk in the light as he is in the light, we have fellowship with one another", and there is no imputation: "the blood of Jesus Christ his Son cleanses us from all sin".

I pass on now to the subject of privilege (1 John 3:1, 2), "See what love the Father has given to us, that we should be called the children of God.

For this reason the world knows us not, because it knew him not. Beloved, now are we children of God, and what we shall be has not yet been manifested; we know that if it is manifested we shall be like him, for we shall see him as he is". Now compare that verse with John 17, "that they may be all one, as thou, Father, art in me, and I in thee" -- now mark the next clause -- "that they also may be one in us" (verse 21); that "in us" marks their place, they are to be one in Us. Now turn to 1 Thessalonians 1:1, "the assembly of Thessalonians in God the Father and the Lord Jesus Christ". In all those passages we have the place of privilege of the church. And I might say shortly with reference to these two chapters, 3 and 4 of 1 John, that in chapter 3 saints are seen as in God, and in chapter 4 God is seen in the saints, that is just the distinction between the two. When I speak about our place of privilege, then I say saints are in God; when I speak about testimony, then I say the testimony is that God is in the saints. The place of privilege puts you in the Father and in the Son.

We little estimate the privilege which belongs to the children of God. It is the same character of things as seen in the sheep; "I know those that are mine, and am known of those that are mine, as the Father knows me and I know the Father" (John 10:14, 15). The place of children introduces saints, if I may say so, although I feel I understand it very poorly, into that system of affections which subsists in the Father and in the Son. They lie

between the Son and the Father. That, I judge, is the meaning of the passage, "See what love the Father has given to us, that we should be called the children of God". Why does Christ love the saints? Because they are given to Him of the Father. It comes out most beautifully in John 6; the Father drew to the Son in order that the Son might bring us to the Father, "No one can come to me except the Father who has sent me draw him" (verse 44). The same truth comes out in Matthew 16; Peter confesses Jesus as "the Christ, the Son of the living God" (verse 16): why was that revelation given to Peter? In order that Peter might be drawn to Christ in that light so that Christ might bring him to the Father, and on that rock build His assembly.

Ministry by F. E. Raven, Volume 1, pages 64 - 68 [2 of 3].

JESUS THE WILLING CAPTIVE

J. N. Darby

John 18:1 - 10

Two points attract and fill our hearts in this passage. First, the perfect willingness with which Christ gives Himself up, the unhesitating way in which He presents Himself to the armed band come out to seek Him, fully knowing what was to befall Him. "Jesus therefore, knowing all things that were coming upon him, went forth and said to them ... I told you that I am he: if therefore ye seek me, let these go away", proving that, while He offers Himself, there is a full and perfect deliverance for us. "As to those whom

thou hast given me, I have not lost one of them". The Lord presents Himself, that none of us might even be touched with the power of the enemy.

It was the same self-devotion on the cross; though here it was the power of Satan, but He had gone through it. When led into the wilderness to be tempted of the devil, He bound the strong man, and introduced present blessing into the world; but we as men were unable to profit by this, because of a moral inward incapacity to receive the blessing that came. Outwardly it was received in healing diseases, etc., but men had no heart to receive Him. If He turned out the legion of devils from him that was possessed, men turned Him out (Luke 8). The hearts of men in such a condition were glad to get rid of Him; and this shows another and a deeper evil to be remedied -- that man morally has departed from God, and that he is himself irremediable -- that nothing will do but a new creation: "if any one be in Christ, there is a new creation" (2 Corinthians 5:17). Thus here the Lord has not only to conquer Satan, but to underlay man in his moral departure from God. "This is your hour" (Luke 22:53) -- "My soul is very sorrowful even unto death" (Matthew 26:38).

Satan brings all this darkness and death to bear on the soul of the Lord, his object being to get between His soul and God. So, the more pressed by Satan, the nearer to God He is. Therefore it is said, "being in conflict, he prayed more intently" (Luke 22:44); and in consequence He receives nothing at the hand of Satan, but of His Father. "The

cup which the Father has given me, shall I not drink it?" (John 18:11). Before He left Gethsemane, the whole power of Satan was morally destroyed. He had gone through the hour with His Father, and now takes the cup at the hand of His Father, as an act of obedience.

He is now as calm as when doing any other miracle (healing the servant's ear), as if nothing had happened. It was their hour, and the power of darkness was upon them, not on Him. "Whom seek ye?" -- "I am he". "When therefore he said to them, I am he, they went away backward and fell to the ground"; but He presents Himself again (as He says in John 14:31: "but that the world may know that I love the Father ... Rise up, let us go hence") saying, "Whom seek ye? ... if therefore ye seek me, let these go away", and they were not touched, as a token of the complete deliverance of us all.

At the cross He cries out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). He went through the hour in Gethsemane, and here drinks the terrible cup. His soul had drunk the cup of wrath, and only one thing remained. He said, "I thirst" (John 19:29): this He said that the scripture might be fulfilled; and crying, "Father, into thy hands I commit my spirit. And having said this, he expired" (Luke 23:46). Here we learn the perfect deliverance that has been obtained for us, and that all is perfect light and joy for us.

If I look at Satan, I see his power annihilated and destroyed. If I look at wrath, He has drunk it to the

dregs. He entered into all the darkness and the wrath of God; but before He went out of the world He had passed through it all, and went out in perfect quiet. The work is so perfectly done, that death is nothing. "His hour had come that he should depart out of this world to the Father" (John 13:1), He passes out of Satan's reach, and beyond all wrath, to the Father.

No believer is any longer under the power of Satan. Thus Israel of old, though once under Pharaoh in Egypt; but when delivered he was never under the power of the Canaanite, except when he failed, as we know in the case of Ai; so we may fail too, but we are in that new creation that has passed all the power of Satan and the wrath of God. Do your souls realise the truth that Christ has "annulled death, and brought to light life and incorruptibility" (2 Timothy 1:10), so that our souls are brought into the light as He is in the light? It was not true when He was down here; but now we are brought into the light where there is no darkness at all. May our souls know and enjoy the true and perfect deliverance that is our portion in Him!

The Collected Writings of J. N. Darby, Volume 21, pages 170, 171.

IN THE HANDS OF THE SON

W. R. Mason

Deuteronomy 32:4; Deuteronomy 33:3; John 3:35, 36.

It is a great consolation to realise that everything is in the hands of the Son and that He is not letting go His trust; He is carrying through the administration

of everything perfectly. Everything that happens in connection with the saints is perfectly timed by Him who has everything entrusted to Him.

Our sister, whose body is now still in death, was here amongst us in the past week in life, sitting down in the joy of the family conditions that we experience as our portion in the assembly. Now she is no longer with us, but with Him who loved her and died for her, and the timing of that has been perfect -- part of the administration given to the beloved Son.

These scriptures we have read speak of God's work, His ways, His saints, and "all things". They are all under the control of the Lord Jesus Christ, and His work is perfect. The word here for 'work' means a completed work, something done with a purpose. It is a fine thing to regard the life of the saints in that light, that God is doing something in them with a purpose, and He completes it. He takes longer in some cases than others, but it is a great work and will shine in eternity. His ways, too, are righteousness, "Just and right is he".

What has happened in this family is just right. It could not be better; divine love and wisdom have ordered it. The death of a saint brings out something that has marked the saint who has died in the Lord. It is certainly true of the one whose body is in our midst at this time. We of the younger generation have something to learn from these older saints who have lived in contentment in the assembly. Here we have one who, in her youth, forgot her own people

and her father's house; who said, as it were, Thy people shall be my people; who committed herself to the testimony and sacrificed. She lived among her own people, the people of her choice, without ambition, without rivalry; and she died as she lived, among her own people.

In the ways of God that would be a word for us in this locality where there are so many young brethren: let us take account of that kind of life that has not caused the assembly any trouble or sorrow. That is the kind of person to take note of, to live like that, satisfied, without ambition amongst the saints. She has proved the faithfulness of God, "faithfulness without deceit". There is One who will never deceive us.

"All his saints are in thy hand" -- the hand of Christ. Our beloved brother, now widowed, is also in the hand of Christ, just as our sister is in the presence of the Saviour who bought her. All things are given into the hands of the Son. "Yea, he loveth the peoples". All that happens in His ways is the outcome of His love. "And they sit down at thy feet; each receiveth of thy words". That is the true character of a Christian's life, a subdued person at the feet of Christ: in His hand in the sense of control and protection, and at His feet in discipleship.

We were saying last night that each saint in glory would exhibit the glory of a personal link with Christ. No two Christians have received the same thing. "Each receiveth of thy words". God's work in one is distinctive as compared with His work in

another. What we have known of the Lord will abide eternally. The greatness of the assembly and her link with Christ will not becloud the individual link of each believer with his Lord and Saviour. So we should cultivate this secret hidden life with Christ. "Your life is hid with the Christ in God" (Colossians 3:3). Who can say how much of divine workmanship is in our sisters? They do not express themselves audibly in the meetings as the brothers do, but what a link is growing up in them. The coming day will bring out the blessedness when all shall be stars in His crown, carried forward to glorify the One who is the Centre of everything for God.

So we are comforted in the understanding that His ways are perfect, they are righteousness; His work is complete, the saints are in His hand; and all things have been given into His hand. That is a fine word for us at this juncture of the testimony. The Lord has let nothing out of His hand. What He has intervened in connection with the death of our sister is at the right time; it is all part of the perfect administration of the Son. He will take us all through to glory; He will perfect us all and keep us all in relation to Himself in the consciousness that we are the Father's gift to Him. We believe on Him and we have life eternal. Life eternal is the portion of those whose hearts are attached to Christ.

The Lord is to be more and more before us; we are to be delivered from ourselves and from one another in the sense of being objects or idols, or eulogisers of men. "He that believes on the Son has

life eternal". We could never believe on any person, saint, or apostle, and have life eternal, but we have it as believing on the Son and we are satisfied. How short a time it will be until we are with Him.

May we be encouraged to be content in the hand into which we have been entrusted, and to abide in the satisfaction of eternal life as believing in Him.

Word given at a Burial, Londonderry, 15 October 1965.

THE INDWELLING OF THE HOLY SPIRIT

J. B. Stoney

There is one thing of deep importance that I cannot fully explain; it is, that every Christian in his behaviour, in his body, discloses the measure of the Spirit's work in him. I will give you three examples. The first is in Romans 12:1, 2: "present your bodies a living sacrifice ... be not conformed to this world, but be transformed by the renewing of your mind". Surely that is your body, your personal appearance? I do not mean merely dress; I mean your whole bearing. The second is, not merely that you are not conformed to this world, but that you are "trans-formed according to the same image" (2 Corinthians 3:18). This is a great advance. And again, running the race set before us, looking out unto Jesus, encountering every obstacle on the way, is still more (Hebrews 12:1). Your personal way and course indicate the measure of the Spirit's power in you.

Ministry by J. B. Stoney, Volume 5, pages 210, 211 (extract).

PAUL'S MINISTRY, THE CHRISTIAN'S DISTINCTIVE LIGHT

J. Taylor

Acts 20:17 - 28

My thought is to say a word about Paul and his ministry. It is of all importance that we should pay attention to Paul, for he presents to us in his ministry what may be regarded as our specific light. There is a certain light in which we, as partakers of the heavenly calling, are to shine, and that light is Paul's ministry.

I have no doubt that in the ministry of the twelve, especially in Peter's address on the day of Pentecost, we have Israel's light. I do not deny that the chapter presents what is distinctively Christian, for it does, but Peter says, "to you is the promise" (Acts 2:39); that is to say, to Israel, it was Israel's moment. The rejected Messiah was in heaven, and He was in heaven on their account. He gave the Spirit, and it was therefore a moment of marvellous light for them, a moment in which we may introduce chapter 60 of the prophet Isaiah; "Arise, shine! for thy light is come, and the glory of Jehovah is risen upon thee" (verse 1). It was a moment of marvellous light for Israel: Peter testified, that as in heaven, the Lord Jesus had "poured out this which ye behold and hear" (verse 33). It was the moment in which Israel might have shaken themselves from the dust and shone in their light.

Now I wish to point out that, whilst this marvellous light is light for us, it is not our

distinctive light. The light in which we are to shine is Paul's light, and if we do not shine in Paul's light, we shall not shine at all. I wish therefore to speak of Paul. As another has said, 'Heav'nly light makes all things bright' (Hymn 12), and in the gaze of that light everything is seen in its true relation.

Paul's light is to endure. In chapter 3 of the second letter to Timothy he calls attention to his doctrine and his manner of life (verses 10, 11), and I read this passage (Acts 20) because it embodies the two thoughts; it speaks of the manner of man he was, and the teaching he presented to the saints. The man who is to stand in the latter and difficult days is supposed to know these things; he is supposed to be acquainted with Paul's doctrine and with Paul's manner of life. It is possible to divorce the doctrine from the manner of life, but if the manner of life is not in accord with the doctrine, the doctrine must become a dead letter; they go together. If you have the doctrine and the manner of life in agreement, you have the luminous body upon earth. The person whose soul is in the light of Paul's doctrine, and whose life is in accord with it, is a luminous body, a heavenly body; he shines in his own light.

Now I wish to show you, if I can, how the Spirit of God in the Acts leads up to this point; that is to say, He leads up to a point where we find a company of men and women to whom Paul could disclose freely "all the counsel of God". What a pleasure to Paul to be able to bring forward that which his heart cherished, and to speak freely and fully of every part

of the divine counsels! My conception of those who shall throng the courts on high is that they are intelligent; they answer to Abigail, the last type, as I understand it, of the assembly in the Old Testament; they are of a "good understanding, and of a beautiful countenance" (1 Samuel 25:3). Those courts shall be thronged with such people. On earth there shall be a people, but not their equal; they shall have God's laws in their hearts, they shall answer in that way to righteousness here, their hearts and minds shall be controlled by God's laws and their sins forgiven, but in the courts on high we shall see the assembly in its glory as formed by Paul's ministry. She will be marked by a good understanding, a full, intelligent apprehension of all the divine secrets, and a beautiful countenance.

I wish to show also, if I can, the order in which the Spirit of God leads us to that point. I take the liberty of going back to chapter 6 of the Acts, and here I would remind you that the Spirit of God inserts nothing in Scripture without a purpose, and He omits nothing without a purpose, and what He records in the end of chapter 6 is that a man appears whose countenance is as that of an angel's (verse 15); he is a remarkable man. You will all remember that Stephen was one of those deputed by the apostles to serve tables. Beloved friends, if we ever regard the work that refers to the support of the saints as beneath us, those whom we depute to accomplish it shall shine in our stead. Stephen and Philip shone not only as table-servers, but as ministers of divine

and spiritual things.

See the face of Stephen! He shines with a heavenly countenance, in the presence of the council; that is the significance of an angel's face. That face did not reflect what was at Jerusalem, it reflected what was in heaven; he shines with a heavenly countenance and he died as a priest. He died praying for his murderers. What a marvellous testimony! It appears at the juncture of the severance of God's relations with His earthly people, like the death of Samuel. You will all remember that Samuel died as Abigail appeared. The link between God and the people was severed, and at that juncture a heavenly countenance appeared; that is to say, what was earthly is superseded by what is heavenly, and the man who shone in the end of chapter 6 with a heavenly countenance, at the end of chapter 7 dies as a priest. Such is God's testimony at the juncture when He severed His relation with His earthly people.

Well now, I want to show you the order in which the truth is developed. You will all remember that Saul was present at the death of Stephen (Acts 8:1); he saw that countenance, he heard Stephen's testimony; and what was it? There was a Man in heaven. Peter testified that the One whom they rejected, the same Jesus, the same Man, was anointed in heaven. Of Stephen it is said that "he saw the glory of God, and Jesus standing at the right hand of God" (chapter 7: 55). The Man who was accepted there had secured the glory. What a

triumph! Well, Saul heard that and he saw the priest; he saw a man kneeling and praying for his adversaries, a perfect reflection of the great High Priest who prayed for them at the cross. What a testimony to Saul! Well now, in the next chapter the spirit of evangelisation appears. The Lord had bought the field, and He had title to it, the treasure was in it, and that He would have, and hence the activity of Philip the evangelist.

Now in the passage from Isaiah read by the eunuch you have the Man whose "life is taken from the earth" (Acts 8:33); that is an important element in the development of the testimony. "His life is taken from the earth", but Stephen saw Him in heaven, and the Ethiopian read about Him. "Who shall declare His generation? for his life is taken from the earth". He is a heavenly Man. He belongs to heaven, His life is taken from the earth. It reminds one of Isaac walking in the fields. You all remember that Isaac is typically the heavenly man. Directly we have the testimony of his resurrection, that is to say, in type the resurrection of Christ, you have the genealogy of Rebecca. Isaac is claimed from heaven, remember that. The angel called to Abraham out of heaven (Genesis 22:11). Isaac, as typifying Christ, belonged to heaven, and he must have a companion, and his companion is to be equal to him, she is of the same genealogy. "Who shall declare his generation? for his life is taken from the earth".

Such is the testimony brought to the heart of the Ethiopian eunuch. How Philip would enlarge upon

that! We are told that he began there. There is no life on earth now, no earthly associations now in which you can find life. Jesus' life is taken from the earth. What a start for an Ethiopian eunuch, and how admirably he started! He started rejoicing, he accepted the rejection of that Man, and he went down into the waters and was baptised. In the next chapter the Man whose life was taken from the earth is speaking from heaven. In chapter 7 He is standing in heaven, and in chapter 9 is speaking from heaven. Let us pay attention to that.

First of all the light shines out of heaven, and then the voice is out of heaven, all a direct intimation of the change of base of God's operations. Jerusalem is displaced by heaven, and then the voice is out of heaven. That voice secures the vessel, for round about Paul there shone a light from heaven, his environment was illuminated from heaven and his heart was touched by a voice from heaven. Saul became a vessel of heavenly light. You will all remember how Paul gives an account of the incident; indeed he gives two accounts of it. Luke gives one, and his is simply that it was "a light out of heaven" (Acts 9:3). Paul's first account is that it was a "great light" out of heaven (chapter 22: 6), and his second is that it was "a light above the brightness of the sun, shining from heaven" (chapter 26: 13). These things are recorded thus doubtless as reminding us of the character of his ministry; it was heavenly.

Well now, the Lord has His vessel. He is the vessel through whom the great treasure is to be

brought to light and formed. The field was wide, the treasure was in it, but it was bought in all its extent. I am referring to Matthew 13. The Lord, on the ground of redemption, has secured right-of-way among mankind in order that He should have the treasure. He can seek for it where He pleases and who dares to dispute His right? And hence in Acts 10 the door is opened out into the wide field; Peter opens the door and Paul goes out by the door; Peter did not. You will all remember the introduction of the assembly in the gospel of Matthew; Peter got the light of it (chapter 16: 13 - 20), but not the ministry of it. He was simply commissioned with the keys of the kingdom of heaven; he got the keys, we may say, to let Paul out. I am speaking now from one point of view, there are others. The Lord had the vessel, Paul, and he was to search the field; he had a message that extended to the whole field, and Peter opened the door.

It will be found to be a principle in the Acts, that in every locality where the work of God progresses, some special feature of the testimony comes to light. At Caesarea the door was opened; the Gentiles came in and Paul went out. I am speaking now as you understand in the most general way. "I will give to thee", says the Lord to Peter, "the keys of the kingdom of the heavens". Directly the assembly is introduced, the keys of the kingdom are introduced in order to make room for it, and to make room for the vessel by whom it shall be brought in.

When you come to Acts 11, you find Barnabas --

he appears earlier as a consolation to the apostles, "Son of consolation" (chapter 4: 36, 37), but here he is sympathetic with what God is doing, a great element in the development of the testimony; and following upon that he was at Antioch. At the end of chapter 11 you will find what is priestly. There was need among the saints and those at Antioch were equal to it. They lent the shoulder, they gave as each man had ability for the support of the saints; that was manward, that was royal. In the beginning of chapter 13 you have the same people in principle ministering Godward. The priesthood was now amongst the Gentiles; they ministered to the Lord and to the saints. That is the testimony that appears at Antioch. The priesthood is there, and depend upon it, without the priesthood you have nothing; with it you have everything. In the beginning of chapter 13 Paul is not only sent out by the Spirit, but he goes out with the full fellowship of the saints. Antioch is in connection with heaven, it is in full sympathy with Barnabas and with Paul.

I pass on now to Acts 18 in order to show how Paul's ministry progressed, and I would say in brief that while Corinth presents to us the wilderness side of it, Ephesus, in chapter 19, presents to us the results of his ministry in the heavenly side of it. I wonder if you follow what I mean by that. We have to take account of our position in this world as a company of people that have had their part in the world; we ran riot with the Gentiles, we followed the bent of our own wills, and in doing so we have

dishonoured God; but we have been converted; that is the position at Corinth. The Lord says to Paul at Corinth: "Fear not ... because I have much people in this city" (chapter 18: 9, 10). The Lord shall have a people in heaven, but He has people in a city. You can well understand that it is one thing to see a company of God's people divinely taken account of in a city on earth, and another to see the same people taken account of in heaven. Now Corinth is the one and Ephesus is the other. There is a company of people in a city belonging to the Lord, and His Name is bound up with them. God has been pleased to convert them, to own them, to call them out of the world and to give them a name, the assembly of God at Corinth. They are God's assembly there.

Now you can readily perceive how many thoughts enter into that: they have come out of Egypt and they are in the wilderness. I need not remind you that Corinth is the wilderness; it was adverse for the saints of God in every possible way, and yet they were in it, taken account of, and called God's assembly in it. God's honour is bound up with that people, His order is to be seen there, His government is to be seen there, and every member of that company is to recognise that it is God's assembly, not man's; and in that assembly there is everything requisite for its support, maintenance and order. It was God's building, God's temple, and it was Christ's body in that city. Now all that was brought to pass through Paul's ministry. The Lord stood by him until the saints at Corinth were

delivered, and then he writes his letter to them, which is left on record, and shows how the assembly is to be governed during all the period of the absence of the Lord. When you come to Ephesus, you have the saints not viewed in the wilderness or according to what is manward, which is Corinth, but according to what it is Christward and Godward; in other words, in Ephesus we reach the treasure, and I might add, we reach the pearl (Matthew 13:44 - 46).

Now I have come to the point that I desire to leave with us and to enlarge on for a moment. One has great exercise that the saints, as I have been saying, might shine in their own light. See how earnestly and ceaselessly Paul laboured in order that the Ephesian saints might shine in their own light. Now he was departing and he sends for the elders. The elders were those who were specially entrusted with the responsibility of the flock. He says, "shepherd the assembly of God, which he has purchased with the blood of his own" (chapter 20: 28). It is the strongest kind of expression, showing what Christ is to God. It is not simply the Beloved, or the beloved Son, it is a stronger term as expressing affection; it is God's Own, as though there were not another. In that light the flock is regarded; they are those who are purchased with the blood of One so loved.

Now look at verse 18: the apostle says, "Ye know how I was with you all the time from the first day that I arrived in Asia". Paul, first of all, calls attention to his manner. I am exceedingly convinced

of this that the Lord would remind us of Paul. He is the only man in the Scriptures who calls upon us to follow him. He says, "Be my imitators, even as I also am of Christ" (1 Corinthians 11:1). Then it says, among other things, he was accustomed to go from house to house. You will all remember that as minister of Satan (Acts 8) he went into houses; he was accustomed then to go from house to house, but in those instances it was to destroy the members of the assembly, and to obliterate every lover of Christ. He went into houses in order to secure the members. What a complete change now!

And then it says, "I have not shrunk from announcing to you all the counsel of God"; that is the point I would like to lead you up to. Before the apostle Paul was removed there was not one whit of God's counsels that had not been brought to light; and mark you, the light was not presented to an unsympathetic audience; the Ephesians were sym-pathetic with the ministry. They loved Christ, and not only did they love Christ, they were set in Christ's love. In other words, Paul had placed them in the affections of Christ -- what a position! His ministry was completed when he presented the assembly to Christ, he placed her in Christ's affections. He says, "I have espoused you unto one man, to present you a chaste virgin to Christ" (2 Corinthians 11:2). That was his aim and he laboured to this end at Ephesus. Paul had no compeer. Alas! the assembly moved away afterwards; the Lord says, "I have against thee, that thou hast left thy first love"

(Revelation 2:4); they had left the position in which Paul placed them, but the triumph of his work was in this, that he placed the assembly in the affections of Christ. No one could say that Paul is responsible if they move away from Christ. He says, "I am clean from the blood of all".

What great pains the Lord has taken, if one may speak simply and freely, to bring forward the divine thoughts and counsels! What are we going to do with them? The word is, "Arise, shine; for thy light is come"! Our light is come, and we are to shine in it. May the Lord give us to loose from our moorings. "Forget thine own people and thy father's house: and the king will desire thy beauty" (Psalm 45:10, 11). Separation is the first principle of love for Christ, separation from all that is contrary to Him here, and as the Lord sees it in you, you are covered with beauty in His eyes. "The king will desire thy beauty". May the Lord grant that we may answer to this!

Ministry by J. Taylor, Volume 6, pages 45 - 54. Portsmouth, October, 1913.

COMING IN AMONGST THE SAINTS

B. W. Burton

John 6:9; Luke 2:25 - 32, 36 - 38: Romans 15:29; 1 Corinthians 14:26

I would say a word now about our coming in amongst the saints. We have been speaking about the Lord coming in and having much to say and do amongst His people. But the Lord does not do

everything Himself: He has something for you and me to do -- in His grace He would leave things for us to do, and I think that makes the gatherings of the saints exceedingly interesting.

Persons of spiritual wealth, as having had to do with Christ and learned of Him in various ways, would find opportunities to bring in something of value amongst the saints. It is a great privilege to sit down in the meeting and watch the saints coming in, and you might think, Well, I am sure that brother has got something from the Lord that he has been enjoying; and that sister too; and that young person also. Perhaps we come to the meeting rather empty-handed at times; we have not had to do with the Lord as we might have done, but I think it is a great thing to look on the positive side, and to think about what each one does bring with them. We do come, of course, to get help and encouragement, and the Lord does not disappoint us either, but I think He would look to each one to come as a contributor, so that there is profit, blessing and edification amongst the saints.

I begin with this little boy in John 6, and I would encourage the young brethren to have something that the Lord Himself can use for the blessing of His people. You may say, Well, I am not even breaking bread. Maybe that is true. Well, the Lord would be very pleased, of course, if you were to break bread, and so would the saints be if you had the desire to please Him in that way. All of us need to have soul history with God, to have to do with the Lord, and as

we do, we will receive something from divine Persons. The fulness that is in Christ is inexhaustible, and I would particularly encourage the young persons to have to do with the Lord for themselves, first of all to know Him as your Saviour, then as your Lord, and to learn to have to do with Him personally, to spend moments in His presence, and to get something from Himself.

Now in John 6, as you well know, there was a great multitude to feed, and apparently nobody had anything to set before them. The Lord had already said to Philip, "Whence shall we buy loaves that these may eat? But this he said trying him, for he knew what he was going to do" (verses 5, 6). Is that not beautiful? As the saints come together there is need for food and encouragement. Well, the Lord "knew what he was going to do" and He has put what is needed there, maybe in your heart or mine today. Andrew says, "There is a little boy here who has five barley loaves and two small fishes". He did not think much of it to feed so many. Do not let us belittle what anyone may have, if it is from the Lord.

This little boy had what was needed; and if you have received something from the Lord, nobody can take that away from you, and there will come a moment when it will be extremely useful. I think it is remarkable that this great crowd did not have anything to eat. The Lord could, and would, provide for them, and He uses what this little boy had. Now I think that should come as a touch of encouragement to the young persons here: the Lord would give you

something. May you treasure it, and hold it available amongst the saints, and you will find there will come a time when the Lord will use it. Is that not wonderful?

The "five barley loaves" would be an impression of Christ, and the "two small fishes" would suggest what is sovereignly provided, and these two lines go on together in our exercises. There is what we learn by way of experience in drawing upon Christ, and then there is what divine Persons would sovereignly give us in addition, and that becomes extremely valuable and capable of great expansion. You think of that little amount of food being sufficient, under the Lord's hand, of course, for the feeding of this multitude. It is very wonderful, is it not? "His name is called Wonderful" (Isaiah 9:6). How wonderful He is! One of the disciples might have had this food. It would have been good if they had, but I think it is a wonderful touch of divine grace that it comes down to a little boy, and the Lord takes what he had and uses it for the blessing and feeding of the people.

In Luke 2 you have this man, Simeon, "a man in Jerusalem". Although the assembly had not yet been set up, I believe that Simeon would suggest to us an assembly-minded person. He lived in this city, God's city, Jerusalem, and he was interested in divine things and the Holy Spirit had had to do with him. It says that he was "just and pious, awaiting the consolation of Israel". He had his mind on what heaven was doing; he was well aware that something very great was about to happen: the glory of the

incarnation, Christ stooping into Manhood. What a momentous time it was, and here was a man who was in the secret of it. Things are happening now in the divine calendar. Are you interested in them, dear brother, dear sister? Here was a man whose life was bound up with this, the glory of what heaven was doing at this moment, and it says, "it was divinely communicated to him by the Holy Spirit". Think of being available as a vessel to whom the Spirit can open up His mind, someone who is in the confidence of divine Persons.

The Lord is about to come for His own, and there remains to us in the meantime what the Spirit is saying to the assemblies. The Spirit would be looking for vessels, persons through whom He can speak, and that would be an exercise in relation to an occasion such as this, that we should be vessels through whom the divine word can come.

So as they brought in the Child, Simeon received Him into his arms. Is that not beautiful? Think of the grace of the lowly Jesus, coming in as a Babe who could be received into the arms of this man. Simeon says, "now thou lettest thy bondman go, according to thy word, in peace; for mine eyes have seen thy salvation ..." He speaks prophetically of what was to be brought in and established through this blessed One, this Babe that he took in his arms, and there is great expansion in Simeon's soul in relation to it.

The same thing is to characterise the assembly at the present moment: there is to be a reflection amongst the saints of what is proceeding in heaven.

Oh! that "a man in Jerusalem" should be available. Are you available? Am I available in relation to bringing in the mind of the Lord and the voice of the Spirit at the present time, so that the saints might be edified and encouraged in relation to what is happening, and what is about to happen, in the divine calendar?

Well, along with Simeon we have also this beloved woman, Anna, "a prophetess ... who did not depart from the temple, serving night and day with fastings and prayers". What a committal! That is a feature that the Lord would look for with every one of us -- whole-hearted committal: she had no other interest; she never went home, apparently. She was useful to the Lord and was able to bring in a current divine word. That is needed, dear brethren, if we are to be in the current of the divine mind at the present moment.

It says, "who ... coming up the same hour gave praise to the Lord, and spoke of him ..." -- that is a full heart, is it not? We need our hearts to be filled with the glory of the Lord Jesus. She comes up amongst those gathered in the temple, and she "spoke of him". I would commend that to all of us: and if we spend time with the Lord, we shall have something to say about Him, and the saints will be ready to hear it too. There is nothing so stimulating amongst God's people as when some one has a word about the glories, grace and beauty of Christ.

I refer briefly to the verse in Romans 15. The apostle Paul, who loved the saints in Rome, speaks

several times in the epistle about wanting to see them, wanting to come to them, that he might "have mutual comfort" among them (chapter 1: 12), that he might contribute something to them and that they might contribute something to him: and that is how it is to work, dear brethren. If anyone comes into a locality to serve the saints, you would expect him to have something from the Lord; but the servant also looks for what is amongst the saints, what the Lord has wrought there, so that there may be mutuality and fulness of blessing.

Paul says with great certainty, "I know that, coming to you, I shall come in the fulness of the blessing of Christ". There is no doubt that the Lord Jesus has blessing in mind for His people, and the way that the gifts are distributed in Ephesians 4, coming down from the ascended Head, would have in mind the way that they operate for profit and for edification to the Lord's people, to the end that we should "all arrive at the unity of the faith and of the knowledge of the Son of God" (verse 13). Blessing is to flow through those who serve the Lord, and Paul speaks of it so attractively here.

There would be no doubt that, if the Lord Jesus Himself came personally, blessing would flow. He is the Blesser, the fulness of divine blessing shines in Him, but it is to be reflected in His servants too, and Paul had the sense of that. What an impression he had of the blessing that had flowed to him. He was not worthy of it, any more than any of us is, but nevertheless the blessing of the Lord had made him

rich. As he would come in amongst the saints, he had this confidence that he would come radiating the blessing of Christ, in "the fulness of the blessing of Christ". It is a great thing, dear brethren, when we can look beyond a servant and see Christ, at least in measure. What warmth Paul would bring in amongst the saints! It would make them feel better in relation to their exercises. Here was a man that was exemplifying in their presence the very blessing that was in the heart of the Lord Jesus Himself. I think that would encourage every one on the heavenly road to enjoy in a fuller measure the beauty of the heavenly inheritance that centres in Christ where He is. I think the thought of blessing transfers our affections and our thoughts to that realm above where the Source of it is, and it is to work out through those who, in any measure, are sent by the Lord to serve the saints.

Finally, I refer to the verse in 1 Corinthians 14"What is it then, brethren? whenever ye come together, each of you has a psalm, has a teaching, has a tongue ..." That does not let any brother out. You may say, I am not a servant. I think that every one of us should seek to serve the Lord, in our measure, whatever that measure may be, and I believe as we fulfil our measure, the Lord would increase our measure. But here Paul is speaking to the saints in Corinth: "What is it then, brethren? whenever ye come together, each of you has ..." It is not 'sometimes' when ye come together, but "whenever ye come together". Every occasion of our

gathering should be a matter of exercise to us, and we should treasure it, and expect that the Lord will bring in blessing through one and another. So it is not a question at all of any of us coming empty-handed: "each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation" -- there is to be variety. What you have may be quite different from what I have, but it is what we have gathered up in soul history and experience with the Lord Himself, impressions of wealth and beauty that we have made our own.

I do not know how many of us have written a psalm. We have plenty of examples in the book of Psalms from many different authors. Well, they each had a psalm out of their experience, and I believe, dear brethren, that each of us ought to have a psalm out of our experience. We could all be set, perhaps, to have more experience with Christ, and in intimacy, too, with the blessed Holy Spirit, so that we may acquire more spiritual wealth, and be like the man that we read of in Matthew 13:52, the householder "who brings out of his treasure things new and old". Let us see to our treasury, dear brethren. I think a line of personal exercise and time spent in the divine presence will add to that treasury. You may hold an impression for some time; it may not now be the moment to bring it out. Even an impression perhaps that you received years ago can come out in freshness under the Lord's hand at the very moment when it is needed. The more treasure you have, the more scope the Lord and the Spirit

have for drawing upon for the edification and blessing of the saints.

Well, I leave this word with you. May we each be exercised to be acquiring treasure in our souls, so that our gatherings may be full of life, and that we might prove how the Lord's mind for His people comes in through one and another, evidence of a spiritual life and prosperity amongst the saints that the Lord can bless and come into in relation to Himself and His glory. May it be so for His Name's sake.

Falkirk, 6 November 1999.

FELLOWSHIP, PRIVILEGE, AND TESTIMONY

F. E. Raven

1 John 1:6, 7; 1 John 3:1 - 3; 1 John 4:12 - 14

If there is to be Christ's assembly, all that compose that assembly must be in the same place with Christ; the place of the assembly is "in God the Father and the Lord Jesus Christ" (1 Thessalonians 1:1), the system of affections which is proper to the assembly belongs to that circle, that scene. It all hangs on the fact of Christ having become Man, and being able thus to take this place -- "in the midst of the assembly will I sing thy praises" (Hebrews 2:12); and it is His having become Man, and our association with Him as risen, which brings us into the Father and the Son. You are not apart from the Son. And if you are with the Son, how can you be apart from the Father? Of necessity you are there; "as thou, Father, art in me, and I in

thee, that they also may be one in us, that the world may believe that thou hast sent me" (John 17:21); that is our place of privilege. But mark, although it belongs to us individually, and I quite admit everybody is brought into it individually, yet the very fact of our being in it necessarily constitutes us one band, and therefore the apostle speaks in the plural, "See what love the Father has given to us, that we should be called the children of God".

In the same way we are brought in individually as members of the body, we are all baptised into it in that sense, but the very fact of being members of one body identifies us with the body, you cannot be apart from the body. So it is in regard to children. The moment I wake up to the fact that I am a child of God, that that is the place of privilege to which the Father has called me, at once I want to be identified with the company; that is the way in which it works, for there is no such idea as a single child of God. We are brought into that place by one Spirit; it is one Spirit that "bears witness with our spirit, that we are children of God" (Romans 8:16), we are all one by one Spirit. The very instinct of one who realises that he is a child of God must lead him to the truth of the assembly, because he feels he cannot be alone. It is expressed in the line of a hymn with which we are all familiar:

'In Him we stand, a heav'nly band,
Where He Himself is gone' (Hymn 12).

That is the idea in Scripture connected with children, it is "we" and "us", a company, not the idea of the

privilege of a single individual. The Spirit that bears witness with our spirit that we are children of God is the same Spirit in every Christian. I cannot under-stand a Christian content to be isolated and talking about how much he gets from the Lord at home; I am certain that person enters little into the privilege of a child, for if he did, the craving of his soul would be to get into the company of the children; because as there is one flock and one Shepherd, so the children are all one band. If therefore you want to realise the privilege of the children of God, you must get to the assembly; and it is there that you realise the privilege which is proper to the children of God, they worship the Father.

Now nothing can deny that to us. Just as in the ruin of the church there is the fellowship of "those that call upon the Lord out of a pure heart" (2 Timothy 2:22), so whatever may be the decay and ruin of the church, the children cannot be displaced. I may be very sorry that all do not enter into their privilege, and I am sure we ought to mourn over it more than we do; but if we do come together in assembly, then our place as children is realised, for it is the calling, the privilege, which the Father has bestowed upon us.

I can understand in a day of ruin that a person might say, Well, I have got a little light, and it has separated me from the confusion around; I cannot go on with the sects and systems because they are a practical denial of the truth of the Lord; I will stand completely alone. But I do not think a person could

stand completely alone, because if he entered into the truth of his position, the very Spirit that witnesses that he is a child of God would draw him to other children of God. Though we are brought into the place of children individually, yet you cannot wholly individualise the children, for they are one company, and one Spirit is in them all.

The same holds good as to sonship, it is one Spirit of sonship. I am sure we fail to see how that the scriptures which apply to Christians are instinct with unity, all is to bring us to unity; and if you have the Spirit of sonship, the Spirit that witnesses that you are a child of God, there will be a kind of magnetic attraction towards other children of God, and of other children of God towards you.

I believe it is for that reason that John gives us what I should call essential truths when the structure has broken down. The expression "children of God" involves what is vital; the Spirit bears witness, there is the spiritual link, and though you may mourn the fact that you cannot come together in company with the whole band, yet at the same time you cannot lose sight of the privilege which belongs to you in common with other Christians. If the Father has set you in that place of children, the Father's love is upon you, you are "in the Son and in the Father" (1 John 2:24).

Now I pass on to the third point, and that is testimony, in that God is in us. In verses 12 to 14 of 1 John 4 we come to "us" and "we". And mark what a wonderful testimony that passage presents; "No

one has seen God at any time". That is an expression which is used first in the gospel, where it goes on to say, "the only-begotten Son, who is in the bosom of the Father, he hath declared him" (John 1:18): here it is, "No one has seen God at any time: if we love one another, God abides in us, and his love is perfected in us"; that is, that the divine nature is made good in Christians, in that they love one another, and the character of the love is such that the love of God is perfected in us. The wonderful thing is that God is displayed, not in one Christian, but in the company of Christians, in their love one toward another.

Now mark the next passage: "Hereby we know that we abide in him and he in us, that he has given to us of his Spirit. And we have seen" -- now you get another thing -- "and testify, that the Father has sent the Son as Saviour of the world". It is a wonderful thing that there is a band here in the world in whom the love of God is perfected, and more than that, they have seen and bear witness that the Father sent the Son as Saviour of the world. I doubt if it is an individual bearing witness, but the testimony is maintained in the band; that is the light that comes out in the band. But then the first point is not what they say, it is what they are: "if we love one another", that is what I was speaking about at the beginning in regard to testimony. It answers again to that passage in John 17, "as thou, Father, art in me, and I in thee, that they also may be one in us"; that is their place of privilege. But they are to be "one in

us", what for? "that the world may believe that thou hast sent me".

Of course, in the thought of God, all these things were to have been witnessed in the entire church. But what is perfectly clear to me from Scripture is that even in early days comparatively few Christians entered into the proper privileges of the church: the majority were uncommonly slow to accept their true place and privilege. I argue from it that if comparatively few Christians entered in that day into proper christian privilege, there is no reason why a few Christians should not enter into it in this day. It is one thing to have a privilege belonging to me, and another thing to enter into the truth and reality of it.

But I maintain that the privilege belongs to all, that the Father has set His love upon us, that the proper place of every Christian is to be of one band, in the Father and in the Son. It is our place, and in the realisation of our privilege we better understand the true character of the assembly. And it is apart from any necessity of ecclesiastical pretension. The point is to have the reality of it in our souls. Things must come out in the order I have indicated; and if saints do not understand the privilege of the assembly in some measure, there will not be maintained in them a testimony which is according to God. It is in the assembly that we properly enter into our relationship with the Father and with one another; you may have accepted the light of it, but it is in the assembly you enter into and understand it. Properly we are all set in our place in the assembly,

in regard to the Father and to Christ and to one another; and then we go forth from the assembly to be here in the world a vessel in which God is displayed. You must take these things up in the order in which they are unfolded in the epistle, our souls are bound to learn them in that order: first fellowship, then privilege which places us in the Father and in the Son, and then true testimony in which God is displayed in the heavenly band which stands in Christ; that is the divine order. I could show you precisely the same order coming out in Paul. You could not understand Colossians if you did not first understand Corinthians; in Corinthians you get fellowship, and the privilege of the assembly, and in Colossians you get the other side of it, that is, the divine nature coming out in the christian company.

I do not want to dwell further on it, but I trust it will be a practical word to all of us. I took it up from this epistle as being suitable to the day of ruin in which we are; and I pray God to grant that we may be more prepared in spirit to come under the sense of the ruin, not to attempt to construct something here which is a kind of satisfaction to us. God keep us from setting up any kind of imitation! May we recognise that the church is here both vitally and responsibly, but so far as the thought of God is concerned, it is here in ruin. I take my share in the shame of the ruin; but at the same time I see, and this ought to be a great encouragement to us, that all that is essential abides, and I believe that if we enter

into our privilege, though the company may be very restricted, yet at all events there will be a real witness for God, a real expression of God even in the little company. I feel I am not much of a hand at attempting to give a practical word, but I trust the word may be accepted, and that we may enter more by the grace of God into our proper privilege and into what is the true testimony of saints here in this world.

Ministry by F. E. Raven, Volume 1, pages 68 - 74 [3 of 3].

THINGS WHICH PROMOTE SPIRITUAL GROWTH

C. A. Coates

1 Thessalonians 1:1 - 10

I think there is something very interesting in the two epistles to the Thessalonians in the fact of their being addressed to young believers. Indeed, as far as we can judge, they had only been converted some few weeks when the apostle wrote this to them, and, having just come out of heathendom, they needed to be addressed in the simplest form, and thus we need not feel that these epistles are over our heads.

Though only "babes in Christ" (1 Corinthians 3:1), yet it is evident what great joy these believers gave to the heart of the apostle (1 Thessalonians 2:19, 20), even though there might be much lacking in their faith (1 Thessalonians 3:10). And how was this? Well, look at verse 7, "so that ye became models to all that believe in Macedonia and in Achaia". That is, they were

models, setting forth in themselves the effect of the grace of God in their hearts and lives. They might be very small in the eyes of men but they were very pleasing to the apostle and to the Lord. I desire to press this most earnestly, that these dear saints though small and feeble yet were true to what they had. It is no manner of use for us to be trying to acquire more light unless we are walking in that which we have. These dear saints were so walking in the power of the truth they had received that they are the only church addressed as "in God the Father and the Lord Jesus Christ".

The very style of the address should show us how far they had got on. It means that their souls were established in the knowledge of God the Father in the grace known in His beloved Son. It is the gospel which, if received in power, brings this knowledge of God in supreme grace. Beloved friends, have we got so far? Do we know God as the God of all grace, the One who is not demanding from us, but ready to supply us through His beloved Son so that we might stand firm in grace? What a bulwark this would be to our souls and so attractive, too, to our hearts! If it were so to these poor heathen, what should it not be to us? It turned them to God from idols. It is an immense thing to see God in this way. If I look at myself, I am only a poor sinner, blind, at enmity, dead, but God says, 'I will take away all that hinders and bring in all that is in my heart, so that you may know Me as the God of all grace'. It is a wonderful thing that the Holy Spirit

can address them as "in God the Father" so that, like the prodigal, they knew the heart of God and could bear witness, as they did, to His grace.

There is another thing -- "and the Lord Jesus Christ". Paul was accused at Thessalonica of turning the world upside down and preaching another King (Acts 17:6, 7). Jesus might be derided by men, but Paul knew Him as the King of glory. It is a wonderful thing to know what is behind the scenes. Men are altogether taken up with, and greatly agitated about, things here, but before God kingdoms and nations and all things down here are absolutely as nothing. God is behind the scenes and all for Him is contained in that blessed Man at His right hand. If you have received any blessing at all you have received it through that Man. God has set Him as Administrator of all the grace and blessing He has for men, and that Man is announced as the One in whom not only are we blessed, but who is to give effect to all God's pleasure with regard to this world. Then indeed He will turn the world upside down.

The effect on the Thessalonians of seeing behind the scenes was that they were able to turn their backs on the world, its politics and its religion, and to wait for God's Son from heaven. They were able to stand in God the Father and the Lord Jesus Christ. Christianity is the knowledge of God in grace and of the Lord Jesus Christ as the Man through whom all God's purposes will come in and be made good.

Then there is another thing: the moment you

come to this there are certain effects produced -- you have spiritual faculties. A child is born with all its faculties but they need developing by exercise, and so it is with the child of God. It was so with the Thessalonians; they had all their faculties developed by exercise and this epistle was written to put them in the right way to exercise their spiritual faculties.

And now what are these spiritual faculties? Verse 3 tells us, "remembering unceasingly your work of faith, and labour of love, and enduring constancy of hope, of our Lord Jesus Christ, before our God and Father". Faith, love and hope are our spiritual faculties and the Thessalonians did not seek to exercise their natural senses in these things. It would be no good, for we receive spiritual faculties for spiritual things. The whole of the epistle shows how these faculties are to be exercised, so that they may grow and develop; if not we shall become spiritually dwarfed and not be for the pleasure of God. No matter how fond the parents of a new-born babe may be of their child, they expect it to grow and develop mentally and physically, and thus it is with the one who is born of God; God looks for the spiritual faculties to come into play and thus we grow and develop and are to His pleasure.

This epistle may be divided into three parts, namely:-

1. The work of faith, to chapter 3: 10
2. The labour of love, to chapter 4: 10
3. The constancy of hope, to chapter 5: 2

I desire to speak a little on each of these points and

trust all will be interested because, if believers, we all have them in some degree.

First, as to the work of faith, we find this brought before us very distinctly in chapter 2: 11, 12: "as ye know how, as a father his own children, we used to exhort each one of you, and comfort and testify, that ye should walk worthy of God, who calls you to his own kingdom and glory". Faith is the light of the knowledge of God in my soul. The effect is that everything takes a new character; it becomes the desire of the saint to walk worthy of God. Hebrews 11 gives us a wonderful account of the work of faith, "For in the power of this the elders have obtained testimony" (verse 2). Beloved friends, would you not like that? Well, these men did, each according to his measure, and with us today it should be our great exercise of faith to be in correspondence with that which we have received.

Ministry by C. A. Coates, Volume 23, pages 275 - 278 [1 of 2]. Bath, 20 November 1902.

IMPORTANCE OF CONTINUANCE

W. J. House

Daniel 1:21; Acts 26:22, 23; Hebrews 13:1

One would desire to speak a little of the importance of continuance at the present time, It is manifest that we are living in a day when many are going back, even outwardly, from what was once held and for which men of God have suffered in this land as elsewhere. What marks the position publicly is a turning away from what has been maintained, and the Lord would appeal to us, as He did to His own when here. It says, "From that time many of his disciples went away back", and the Lord said to His own, "Will ye also go away?" and Peter says, "Lord, to whom shall we go?" (John 6:66 - 68). In spite of the darkness and apostasy that are setting in, in spite of our own failures and inconsistencies, shall we not also say, "to whom shall we go?"

I would like to speak a little of what would help us to continue, for the Lord loves those who continue, though He does not ignore our weakness and need of adjustment. He says, "ye are they who have persevered with me in my temptations" (Luke 22:28). How the Lord would value our continuance, and would help us to be amongst those who continue, as the end of the assembly's sojourn is in sight.

One is conscious of the tremendous efforts of the enemy to baffle and turn away the young. What a privilege is open to us, therefore, to continue to the end. One of the great features with Joseph was that

he continued. We think of him sent out from his father's house, having before him the known will of God, and he pursued it at Shechem, at Dothan, and in Potiphar's house, where he said, "how should I do this great wickedness, and sin against God?" (Genesis 39:9). He pursued it in the prison, bringing the mind of God into evidence. He pursued it when he was exalted in Egypt and in his dealings with his brethren. 'Continuance' can be written over Joseph's history, and he is a blessed figure of Christ. In the prophet Micah it says, "And thou, Bethlehem Ephratah, little to be among the thousands of Judah, out of thee shall he come forth unto me who is to be Ruler in Israel" (chapter 5: 2). From that lowly spot, Bethlehem, One would come forth, and from infancy would tread every step for God. He continued perfectly as He began, to the last step of the journey. "Unto me" could be written over the whole of the Lord's pathway through this world, and He would help us to continue.

I referred to Daniel in the scripture read because it says, "Daniel continued unto the first year of king Cyrus". He is introduced to us in the days of Nebuchadnezzar and he goes through to the reign of Belshazzar, of Darius, and of Cyrus, the day when God came in publicly for His people. Some of us think it is easy enough to continue when everything is bright, but Daniel continued in the most testing circumstances and in one of the darkest days in the history of God's people. So Daniel "continued", and later on it says of him "this Daniel prospered in the

reign of Darius, and in the reign of Cyrus the Persian" (chapter 6: 28). What was the secret that enabled him to go on in the midst of tremendous tests, and never to turn back until God came in? I would like to touch briefly, and necessarily in a limited way, on what lay behind Daniel's public history, on what enabled him to continue, as affording us help to do so even if the day gets darker and more testing, for there is always provision made for us.

First of all, Daniel determined that he would not defile himself with the king's meat nor with the wine which he drank (chapter 1: 8). He determined that he would not feed upon that which the world feeds upon, nor enjoy its pleasures. Let us likewise determine that we will not defile ourselves with what provides food for the lust of the flesh, or the lust of the eyes, or the pride of life. It is a matter of reaching the thing in our minds. Everyone would admit failure and weakness, but it is a question of the attitude of our mind. In the world, a luxurious diet is provided for men, a kingly diet that will build up giants, as it was in the end of the period before the flood. It says, "In those days were the giants on the earth" (Genesis 6:4), and the same characteristics are arising in men today -- giants in pride, in lust, and in covetousness; but Daniel determined that he would not eat the king's meat.

In the books that are available, in the news- papers, in the religious activities of the world, there is much of the king of Babylon's food, and it needs

determination on our part that we will not eat it. Then there are the joys that stimulate this world. I do not want to touch on what they are, but we do not have to go far to find "the wine which he drank". Daniel determined he would not have that, but what he chose was pulse and water, that which would bring into evidence features of Christ; nothing to make a man great in this world, nothing to develop that which men take account of, but that which would secure the features of Christ in men.

There is no question but that we take character from what we eat. If a man eats what is corrupt, he becomes corrupt; if we feed upon Christ, the inevitable result will be that features of Christ will be seen. Pulse and water is no doubt a reference to Christ in His lowly, blessed character, something like the manna, and Daniel comes out in His character. If he had turned aside to eat the king's food and to drink his wine, he would have been missing at the end, but it says he continued to the reign of Cyrus.

Another feature that greatly helped Daniel was that he was in touch with the God of heaven; his outlook was not towards the earth. Over and over again he speaks of "the God of the heavens" -- a magnificent title for us to take account of in these days. How magnificent is the order, the rule and the beauty of heaven, and what a wonderful sphere it is! As God said to Job, "Knowest thou the ordinances of the heavens? dost thou determine their rule over the earth?" (Job 38:33). It is only on earth that there

is confusion, and there man's will and lust and pride mar everything; but Daniel could speak of, and his soul was set upon, the "God of the heavens", and nothing would divert him. One has often thought of what is said of Martin Luther, that repeatedly he said, in face of the mightiest powers of the earth, 'God is in heaven'. This assurance sustained him in the presence of the greatest opposition, as it sustained Daniel. What language for us, too, to take account of as the religious, the international, the social, and the commercial world all tremble, everything shaking that can be shaken, how blessed to rely upon the God of the heavens! Heaven will not fail and God's omnipotence and supremacy will not give way. In the power of that Daniel continued until the reign of Cyrus.

Another feature is that he opened his window towards Jerusalem three times a day, and kneeled down and prayed and gave thanks ''as he did aforetime"(chapter 6: 10). The Spirit of God takes away the veil from one of the secrets of Daniel's life in saying, ''as he did aforetime" - this was his custom. We often hear today about customs among God's people. Would that this custom of Daniel's was increasingly one of them. A man like that is bound to go through. "They shall prosper that love thee", says the psalmist, of Jerusalem (Psalm 122:6). "If I forget thee, Jerusalem, let my right hand forget its skill" (Psalm 137:5). Daniel did not forget Jerusalem, his outlook was not himself, or his own blessing or service, but it was the city of God, the assembly, in

other words. Jerusalem lay in ruins at that time, but yet his outlook was towards it, and he looked out upon God's interests. He pursued them thus, and closed the day accordingly -- he kneeled down and prayed. One would like to have heard his prayers, and indeed we have some of them recorded by the Spirit of God. They were not prayers such as Jacob's, or some of ours. Jacob said, "If God will be with me, and keep me ... of all that thou wilt give me I will without fail give the tenth to thee" (Genesis 28:20 - 22). That was not Daniel's prayer, as recorded later in the book; his prayers fill one with delight, and yet shame, as to oneself, as one takes account of his holy interest and longings for blessing on Jerusalem.

Then it says he gave thanks. If we do not give thanks we shall drop out; for murmurers and complainers always drop out of the testimony. In the darkest day there is always reason, not only to pray, but to give thanks, as viewing the work and the thoughts of God, and His delight in bringing to pass His own will. A man who prays and gives thanks with his windows open toward Jerusalem will go through to the end, he will not be diverted.

Then we are told that Daniel understood by books (chapter 9: 2); they had a great place with Daniel. I plead with the young especially; what place have the books with you, and first of all the Scriptures? One of the books that Daniel read and understood was the prophet Jeremiah. He paid great attention to the Scriptures. Do we read the Scriptures? If we do

not read them we shall fail in the testimony. They are given "that the man of God may be complete, fully fitted to every good work" (2 Timothy 3:17). If we have not the Scriptures in our minds, we are deficient; they should always come first, but when it says that Daniel understood by the books, I have no doubt it is a reference to ministry that God was giving in that day. The end of the first book of Chronicles refers to the history and the time that passed over David. It says, "the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer" (1 Chronicles 29:29). If we do not pay attention to the ministry that the Lord gives in our day, as well as to the Scriptures, we shall not continue as Daniel did, as one who valued the books.

When the princes, the leading men in Darius' day, sought to terminate Daniel's position in the testimony, they examined all his affairs and they found that he was faithful (chapter 6: 4). When they looked into the matter of his stewardship under Darius, they found they could not touch him on that account, for he was faithful in everything. We shall certainly drop out if that is not true of us. If our individual history with God is not marked by faithfulness in the positions of trust in which we are placed, in our relationship as husband or wife, parent or child, master or servant; if the enemy can touch us in any of these, we shall not continue. Daniel's enemies searched into everything and they found

they could only touch him in relation to God. What heart-breaking exposures we have had of those who appeared to continue outwardly, but who had a history of unrighteousness. Be not deceived, sooner or later we shall publicly fail if the enemy can touch us on any matter of unrighteousness. The knowledge that puffs up, and the ability to retain things in the mind avails nothing. As Daniel was found faithful in his position as steward, so we must maintain integrity in the responsibilities placed upon us, or we shall not continue. The young men, especially, are open to the enemy's attempts to damage them in their early days, by committal to unrighteous principles and acts, so that they are lost to the testimony.

I want to pursue the thought a little further with regard to Paul. What marked that beloved servant was that he also continued. He says, "Having therefore met with the help which is from God, I have stood firm unto this day". Did he have an easy path? Had he no tests? If any of us want to be humbled, just read the list of trials through which he continued. He started in a path from which he never went back. He says, "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 perils of rivers, in perils of robbers, in perils from my own race, in perils from the nations ... in perils among false brethren" (2 Corinthians 11:24 - 26); but he steadily pursued his course, and what

sustained him? He says, "Having therefore met with the help which is from God, I have stood firm". The help which is from God travels only one way, and as Paul was travelling upon the same road, he got the gain of it. When he surrendered his own will and bowed to the Lord Jesus Christ, he handed everything to Him -- his body, his affections, his time, his labour, his money -- he gave everything to Christ. The help which is from God is found on that road. Help which is not from God will not enable us to continue. If we seek help from the natural man, or from any party gathered round ourselves, that is not the line of continuance. The line of continuance is getting the help which is from God, and that involves subjection to Christ, a surrender to His claims in relation to all that we have and are. Divine help is available to all such. As Paul was standing on his trial, he says, "I have stood firm unto this day"; however dark the day was, he would go on to the end.

In the epistle to the Hebrews, the apostle in appealing to the saints in his closing word says, "Let brotherly love abide"; those affections that flow between brethren. There is to be love, the highest kind of love, which comes from God. In brotherly love we are told to have love (2 Peter I: 7), but nevertheless brotherly love is important. The apostle says that the love that is proper between brothers is to continue. How beautifully it continued between Paul and Peter - Peter speaks of him as "our beloved brother Paul" (2 Peter 3:15). Brotherly love does not

ignore things that are wrong, for there was a moment when Peter, the first of the apostles, dissimulated and also influenced Barnabas, for it says, "even Barnabas was carried away too by their dissimulation" (Galatians 2:13), and Paul rebukes Peter and withstands him to the face. Nevertheless, brotherly love continued.

One speaks sympathetically as having known something of it, but the rebuke is not to destroy brotherly love. Whether we are having part in the rebuke, or are being rebuked, we are to be careful that brotherly love continues. The psalmist says, "Let the righteous smite me, it is kindness; and let him reprove me, it is an excellent oil which my head shall not refuse" (Psalm 141:5). It is an act of kindness when the righteous smite us, when we are rebuked by such, and one who is rebuked by a righteous man comes out in greater dignity than before, for it becomes as excellent oil. So Paul rebuked Peter to the face when he was to be blamed (Galatians 2:11), yet the affections of Paul towards Peter were not impaired; and I believe the affections of Peter's heart were rather increased.

It is long after that incident that Peter speaks of him as "our beloved brother Paul". What a value he put upon the ministry of, Paul! He spoke of his writings as scriptures, and containing many things "hard to be understood"; beyond his own ministry, but there was the right flow of brotherly love maintained towards Paul who had rebuked him, and I am sure on Paul's side there was no diminished

affection for the first of the apostles. So in closing this epistle Paul says, "Let brotherly love abide". The enemy would seek to destroy those holy affections that should flow between brethren, and thus prevent our continuance in the testimony, so that there should be no Daniels to continue, no Pauls obtaining the help which is from God. The enemy seeks to break up brotherly love so that we might be diverted, but the apostle says, "Let brotherly love abide", even if it be that we have to accept a rebuke from the Lord or from His servants.

Let the bonds of brotherly love continue and be strengthened in the hearts of the brethren, so that we may each one of us "pursue" as the stars in their courses. The stars in their courses fought against Sisera, we are told in Judges 5:20, and every "star" has a part in the overthrow of the power of evil, if it keeps in its course.

One would appeal to one's brethren - let each of us go on in our course, holding Christ adoringly in His supreme place, so that each proceeds in his course in relation to the service of the Lord and His people, and let the bonds of brotherly love continue until He comes.

Our Closing Days, pages 121 - 132. Harrogate, 1936.

STABILITY

O. Watson

Ephesians 1:18 - 23; Genesis 37:5 - 7; John 21:1 - 7; Revelation 2:1

I trust the Lord may use these scriptures, dear brethren, to impart a sense of stability to our course. We see in them certain unassailable positions that the Lord has taken up. It is a great matter for us to understand that the stability of everything depends upon Christ and the place in which He is. I trust the Lord will help us, through these passages, to understand that He will see things through to finality in full accord with the pleasure and will of God.

The first scripture we have read presents the Lord at the right hand of God. It speaks of the surpassing greatness of God's power "towards us who believe, according to the working of the might of his strength, in which he wrought in the Christ in raising him from among the dead, and he set him down at his right hand in the heavenlies".

Mark, at the close of his gospel, says, "The Lord therefore, after he had spoken to them, was taken up into heaven, and sat at the right hand of God" (chapter 16: 19), and the testimony proceeded from that point. Then it says of the disciples that "they, going forth, preached everywhere, the Lord working with them" (verse 20). At the close of Matthew's gospel the Lord says, "All power has been given me in heaven and upon earth", and then He adds, "And behold, I am with you all the days, until the completion of the age" (chapter 28: 18, 20), indicating that an impregnable

position has been established.. It is a wonderful thing, dear brethren, to get a view of Christ at the right hand of God. We can appreciate something of the Father's delight in raising Christ from among the dead -- a selective resurrection -- and setting Him at His own right hand. God has set Him in the place of universal authority and power, a position that no power in the heaven lies or on earth can question The Lord is using His power now on behalf of His people in view of the blessing of the testimony. The right hand of God speaks of unlimited power, and the Lord Jesus is there on behalf of the saints still here in the testimony. Soon God's purpose in relation to Christ will be fulfilled: He is going "to head up all things in the Christ, the things in the heavens and the things upon the earth" (verse 10).

Now, the Lord is not only to be supreme in heaven, but the scripture we read in Genesis 37 shows God's purpose in relation to His place among His brethren. Joseph's dreams indicate what God's purpose is in relation to the exaltation of Christ. God will assuredly bring about His purpose in relation to Christ's exaltation not only universally but also as the One who is supreme among His brethren. Oh! that we might have faith like Abraham who "believed God" and was "fully persuaded that what he has promised he is able also to do" (Romans 4:3, 21). It says of Joseph's sheaf that it "rose up, and remained standing". The footnote a indicates that the sheaf 'stationed itself'. It was immovable, and shows the place of supremacy that God has decreed

regarding Christ. Our place and privilege is to bow in the acknowledgement of it.

Joseph was supreme on moral lines, and of the Lord it is said, "Thou hast loved righteousness and hated lawlessness; therefore God, thy God, has anointed thee with oil of gladness above thy companions" (Hebrews 1:9). What a place Jesus fills in the affections of the Father because of His moral excellence and beauty! The sheaf, I think, would suggest fruitfulness in resurrection, and how fruitful Christ has been for the pleasure of God. Oh! that our hearts might bow in increasing appreciation of His glory.

A great deal of history ensued from this point before what God had made known was fulfilled. The psalmist so beautifully says, "Until the time when what he said came about: the word of Jehovah tried him" (Psalm 105:19). Joseph was proved to be morally equal to the place to which God exalted him. Alongside of that we have the history of Joseph's brethren. What came to light among them was the evil intent of their hearts. What a history it was! Having sold Joseph into Egypt, they tried to hide the fact from their father; yet we see how God was over all that and turned even their evil deeds to serve His purpose. Well, we too have to be brought to the acknowledgement that Christ is supreme, and morally equal to the place to which God has exalted Him. He alone is worthy of that place, and our stability, dear brethren, depends upon the place that Christ has among us. That stability is arrived at

towards the end of the book when it says that "Joseph settled ... his brethren ... in the best of the land, in the land of Rameses" (Genesis 47:11), and then he maintained them in that position. As we recognise the Lord's place, He will establish and maintain us in a favourable position.

In John 21 the Lord takes another position. It says in verse 4, "And early mom already breaking Jesus stood on the shore". The Lord here takes up a position in view of the exercising of restoring grace That is a very blessed thing. The Lord had in mind the restoration of those who had gone on a course without Him. Peter says, "I go to fish", and he influenced others. The Lord had called Peter from that occupation, and now he returns to it. It was not the will of the Lord, and it was fruitless. If we proceed on a course without the Lord, we will soon find that it is fruitless. It says, "They went forth, and went on board, and that night took nothing". But what we find is that the Lord took up a deliberate position: "early morn already breaking, Jesus stood on the shore".

It was a resurrection scene, the beginning of a new day. What stability there is in the scene where Christ is! Resurrection brings us on to wonderfully secure and unshakeable ground, The Lord asked them one simple question, "Children, have ye anything to eat?", and the answer was, "No", The Lord in His skill and great wisdom, touched on the point that was needed: "Have ye anything to eat?" Has there been any profit in your expedition? What

food is there as a result of the course that we may be on? Is there something available for the saints? What matchless grace enters into the position the Lord takes up to meet this situation.

John, the disciple "whom Jesus loved", says to Peter, "It is the Lord". It was the one who knew the love of Christ who discerned His presence. What a turning point! Immediately Peter's conscience is affected. Without one word of rebuke from the Lord, he feels himself exposed in His presence. What had the Lord done? He had provided for the situation. He had ready on the shore "a fire of coals there, and fish laid on it, and bread" (verse 9). He had prepared richly, and He says to the disciples, "Come and dine" (verse 12). What recovering grace the Lord exercised at this time in providing so fully for those who had proceeded on this course without Himself.

It goes on, as we know, to the restoration of Peter. The Lord probes him as to his love for Him. While doing so He commissions him to feed His lambs, shepherd His sheep and to feed them. I just draw attention to this position that the Lord took up in wondrous grace: "early mom already breaking, Jesus stood on the shore". Nothing can alter the position that the Lord takes up in view of the recovery and blessing of His people.

In Revelation 2 and 3, we see again that the Lord takes up various positions in relation to the seven assemblies. We have often been taught that the way in which the Lord appears to each assembly holds the key, we might say, to what is needed there.

Hence, dear brethren, the need for us to understand the way in which the Lord may appear. Some fresh impression of His glory was imparted to each assembly, and, as apprehended, there was that which was needed for the conditions in the place. We may be sure of this, that when the Lord provides for the needs He does so with a fresh manifestation of His glory. It is not merely that He points out what is wrong, but He imparts something of His glory and greatness, and if exercises do not lead to some fresh impression of His glory, then there is little fruit.

So the Lord says as to Ephesus, "To the angel of the assembly in Ephesus write: These things says he that holds the seven stars in his right hand". The seven stars refer to the angels of the seven assemblies and they are in His right hand. Each one is responsible to Him, but not only that, the Lord has them in His hand. What stability and security there is in the right hand of Christ! He holds them; nothing can go awry as we are held by His power, the right hand suggesting an infinite supply of divine resource and power.

Then as well as that, He "walks in the midst of the seven golden lamps", that is, He is taking account of the situation in every assembly. He walks in the midst of the seven golden lamps. I would like to encourage the dear brethren with a sense that this is the One who has everything in control. John himself, in the previous chapter, "fell at his feet as dead" (verse 17). The appearance of the Lord in judicial form overcame him and he fell at His feet as dead,

but it says, "he laid his right hand upon me, saying, Fear not; I am the first and the last" (verse 17). He laid His right hand upon him. Oh! that we may be conscious, dear brethren, of the right hand of Christ upon us in view of our being strengthened, knowing that everything is in His hand, and His power will be exercised to see the testimony through to the end.

In the last assembly addressed, Laodicea, we find that the Lord takes up another position: He is standing outside the door. "Behold, I stand at the door and am knocking" (chapter 3:20). He is speaking to an assembly in a lukewarm state, and He is standing outside the door. Think of that! He had not got His place within; He stands outside, knocking: "if any one hear my voice and open the door" -- how gracious of the Lord! -- "I will come in unto him and sup with him, and he with me". The Lord would enter into our circumstances, and He loves to bring us over into His. What patience the Lord exercises as He stands at the door! He would cause each one of us to hear His voice so that we might open the door and prove His company and His provision.

Well, these are certain positions, dear brethren, which the Lord takes up in view of the stability of the testimony and of each one of us in our course in relation to it. Firstly, God has set Him at His right hand and has purposed that He must be supreme among His brethren. Then, in relation to us, the Lord takes up a position in wondrous grace in view of our recovery, and who of us, dear brethren, does not need the grace of Christ to recover us? Every one is

brought in on that ground. Then, the Lord holds the seven stars in His right hand; He would have us to know the stability of being in His hand. May we answer to that gracious knock and open the door and prove the blessedness of what it is to have company with Him! May the Lord encourage us in these things, for His Name's sake!

Londonderry, 25 September 1999.

THINGS WHICH PROMOTE SPIRITUAL GROWTH

C. A. Coates

1 Thessalonians 1:1 - 10

First, as to the work of faith ... How does this work? Let us look at Genesis 17, verse I: "Jehovah appeared to Abram, and said to him, I am the Almighty God: walk before my face, and be perfect". This is the perfection of the pilgrim walk. If we have tasted grace we are in a position to walk before God and we see this come out in Abraham in chapter 24, verse 40, where he could say, "Jehovah, before whom I have walked". That is the work of faith. What a contrast we find in Jacob as he neared his end, after his life of plotting and scheming, seeking in unbelief to bring about God's promises by his own efforts! He could not speak thus of himself, though he could say, "The God before whom my fathers Abraham and Isaac walked, the God that shepherded me all my life long to this day" (Genesis 48:15). Think of this, for it is quite possible

for us to miss this blessed path as he did. He was obliged to say, "Few and evil have been the days of the years of my life" (Genesis 47:9). Why was this? It need not have been for at the outset God had revealed Himself to him in such a way that he might have walked before Him as did his fathers. The work of faith is that which keeps us in the presence of God and lets God come into everything connected with our path down here. Instead of this, how often we find that we walk before men, or even before our brethren, and that we prefer anything rather than to walk before God.

Now we come to another side of the work of faith (see Genesis 5:22 - 24). "Enoch walked with God", and again, "Enoch walked with God; and he was not, for God took him". This is not the pilgrim life as Abraham's, but rather the life of privilege. The work of faith is to cultivate a life of divine privilege. Nothing could be more remarkable than that Enoch walked with God under the circumstances in which he lived.

If we look at the line of Cain, the man of the world, we find the seventh from him was Lemech, in whose time the world began to be very attractive. The arts, amusements, manufactures and so on occupied man's mind, but God says, as it were, 'I will have a man superior to all that system of things, in whom I can find the work of faith'. So we find that (though death had come in by sin) only one man had as yet died, not an adequate witness to man's condition. But Enoch lived in a sphere that death

could not touch. It is a most wonderful thing to find a man who so walked with God that he had faith to be translated (Hebrews 11:5). He was the first man who tasted eternal life down here, and was superior to the world system around and to death as the judgment of God.

God does the same with us; He renders us superior to the world by putting us in the light, and we are so brought into the secret things of God that we enter into and enjoy things which death cannot touch. But for this I must first be right as to the pilgrim life; then comes the life of privilege. I am brought out of the scene of death into the scene of eternal life in His Son. How wonderful to find Enoch so in the enjoyment of these things that his translation was morally appropriate. He leaves the world and goes on walking with God.

The apostle m writing to the Thessalonians beseeches them to walk so as to please God and to be superior to the world, so as to be in moral preparedness for being "caught up" like Enoch, as we get it in 1 Thessalonians 4:17. Let us remember that the pilgrim life is before God, so that we may walk with God in the life of privilege until the Lord descends and we are translated and set down for ever in the presence of divine love. May we be exercised that we should be working out these things in faith.

Secondly we come to the "labour of love" (verse 3). The work of faith puts us right in relation to God and the labour of love puts us right in regard of our brethren, for it leads in the direction of holiness and

thus tends to unity. There is a moral order in Christianity which we should be very careful to observe. As we have seen, the work of faith comes before the labour of love. The latter, as we see in chapter 3, verse 13, is "in order to the confirming of your hearts unblamable in holiness before our God and Father", and mark, holiness is essential to unity. If I do not see this, I have not understood the great place that the unity of the saints has in the mind of God the Father and the Son.

In John 17 we hear the voice of divine love, and the burden of the chapter is that the saints may be kept from evil and sanctified through the truth in view of unity, "that they may be all one" (verse 21). The labour of love is to be on this line; we should be labouring in order to promote holiness with a view to unity. The want of holiness is the reason why there is so little unity. We cannot be too sensitive as to this -- just as a bit of grit in the eye hinders the normal action of the whole organ until it is removed, so we should be so walking in holiness and self-judgment that all should be set aside in us that hinders the flow of divine love.

Why are not all Christians walking in unity here in Bath? For want of holiness. We should be so in the energy of divine love that everything should go that is not of Christ or of God. If all were willing as to this there would very soon be the christian company walking in unity. It must be so, for nothing else would be left but a perfectly lovely company, the body of Christ.

Well, God puts us on that line and we should be labouring for it, as they were doing to all in Macedonia (1 Thessalonians 4:10), but was that enough? No! -- they were "to abound still more". Paul was insatiable as to this. May God enable us to set aside all that hinders. Paul, in writing to the Ephesians says, "I ... exhort you" (chapter 4: 1). This chapter sets forth the labour of love, and it is not an altogether easy thing; you must give your mind to it "with all" (not some) "lowliness and meekness". There must be no self assertion, and thus far it is a question of yourself. Then comes the outward thing, "bearing with one another in love; using diligence" (that is labouring) "to keep the unity of the Spirit in the uniting bond of peace" (Ephesians 4:2, 3) and that with every saint in this world, no less a circle. If others do not, you must. We find the blessed Lord is labouring to this end (Ephesians 5:25), first in the love that gave Himself for the church, then working for the sanctification of it, and then comes the result, unity, one united company, no discord.

Beloved friends, are we working in this direction to promote the love of Christ in the company? If so, you will not tolerate anything that hinders in yourself and you will not tolerate it in others; you will seek to wash their feet. How? By a ministry of Christ, by being an expression of Christ. I would rather exhibit a little bit of Christ than say a lot about Him. If our labour of love is to be effective we must be more and more in the company of Christ so as to come out in His spirit and character and thus help

the whole church. What! you say, Can I do this? Yes; through the ministry and expression of Christ, and this is the labour of love.

Now we come to the third point, namely, the "constancy of hope". If we are right with God through the work of faith, and with our brethren through the labour of love, we are morally prepared and free to look up in the "constancy of hope", because we know what God has treasured up in Christ, the joy and blessing He has up there, ready to burst forth and illuminate the entire universe. We find often a great difference between many of the saints nowadays and these Thessalonian saints. The Christian is now more often occupied with the thought 'I am going there' than with the thought of the glory that is coming from there. The constancy of hope would correct all this and keep one looking up in expectancy of all that is coming out and thus separate from the world, the whole system of things down here, which is all about to be done away.

All here is night and darkness; people may talk of the progress of science and the march of civilisation, but in the sight of God what is it all worth, and what is the effect of it morally on people down here? Are children more obedient to their parents? Is the love of God entering the heart? No! Look at what Christendom is doing. With all the outward profession of Christianity, men are unceasingly occupied in creating huge armies and navies, such as the world has never seen before, with the object of robbing, destroying and ruining one

another. And is this done in the dark? By no means. People tell you that these are necessary things, that the world could not go on without them. Does this not show that it is the night according to God?

But oh! the day is going to dawn. The Prince of peace is about to reign and bring the glory of God into this world. Are we rejoicing in the hope of it? We do not want to have anything whatever to do with the world, either its politics, pleasures Of religion. Oh! what a wonderful place we are put in if by the work of faith we are walking before God and with God, and by the labour of love seeking to walk in unity with our brethren, and in the good of the constancy of hope, which would eve! keep before us the One who is coming and all that is going to break forth in blessing through Him.

All this the Holy Spirit by the apostle puts before these young converts. It is these things, beloved friends, which lift us up from carnality and worldliness into God's own thoughts and eternal realities. May we all be helped in that direction.

Ministry by C. A. Coates, Volume 23, pages 278 - 283 [3 of 3]. Bath, 20 November 1902.

SHORT PAPERS ON THE CHURCH

NO. 1 - ITS FORMATION

M W Biggs

It is a moment of no small interest when a believer first awakes to the fact that he is linked with every other Christian by an indissoluble bond, and that all believers together form one company. When we are

converted we feel by a kind of spiritual instinct that we are so linked. We feel that our interests are the same; we all know the same Saviour, and, in our measure, all love Him because He first loved us.

But although this is the case, and should increasingly continue to be so, yet it is quite a further and a confirming thing to know by divine authority that such a bond really exists, and does not consist merely in having sentiments in common. The feelings proceed from a fact; the sentiments are the outcome of a cause.

The Holy Spirit of God has formed the link and is the source of the feelings which Christians rightly have in common one with another. The Holy Spirit has formed this one company.

It is our desire in this and subsequent papers, if God permit, to consider the subject of this remark- able association and to inquire what it is in itself and what are its characteristics.

We may look a little, first of all, at the formation of this company.

During His ministry on earth the Lord gathered round Him disciples, and we shall recall that, after His death and resurrection, He gave them instructions to tarry in Jerusalem till they should be baptised with the Holy Spirit whom He had promised to send (Acts 1:4, 5). Shortly after this about one hundred and twenty disciples were together, and it was then that the Holy Spirit descended from heaven and formed this unique company, which is called in scripture the church of God.

Until then the disciples were but so many individuals, held together, surely, by the presence of Christ, and after His death by a common interest in their then rejected Master. But by the coming of the Holy Spirit, consequent upon Jesus being glorified (John 7:39), they were baptised by one Spirit into one body and were one company.

It was not till later that the truth relating to the presence of the Spirit was made known; but the church of God was formed then, and believers were constituted one body through the coming of the Holy Spirit (see 1 Corinthians 12:13). Hence we read in Acts 2:47 (A V), "the Lord added to the church daily ..."

The doctrine of this, as we have said, was revealed later. The apostle Paul was specially en- trusted with this ministry, and in his first epistle to the Corinthians he formally states it, and develops the truth relating to the presence and operations of the Spirit of God. In chapter 12 we read, "For also in the power of one Spirit we have all been baptised into one body" (verse 13). It does not say when this took place, but merely states the fact.

We shall be impressed at the outset, therefore, with the fact that the church of God is neither a voluntary nor a human association, but was formed by a divine Person -- the Holy Spirit -- indwelling each individual Christian and baptising all into one body. If the church of God were a voluntary association, that is, one formed by Christians purely at their own desire or will, it would be optional to us whether we should form part of it or not. It would be

the outcome of the will of man, however well intended. And again, a human association could only rise to the level of man, and would be regulated by human ideas and governed by human expedients. But the church of God is neither. And, we may add, if we are believers, we form part of this company, not by our own act, but by God's. Hence a believer cannot ignore his relation to other Christians, inasmuch as he is linked by divine will with every person who has received the Spirit of God and who thus is one of this august assembly -- the church of God.

In Matthew 16:18 the Lord referred to this company, and there it is we find the definite statement that He would build His church.

It was evidently, therefore, something entirely new when the Lord uttered these words. There had been individuals from the beginning who had been marked by faith, as we learn from Hebrews 11. There had been God's earthly people Israel, but the church of God was something new and distinct. It was formed by the coming of the Holy Spirit consequent upon Jesus being glorified. What a remarkable company, or assembly, this must be! The gates of hell are powerless and cannot prevail against it. It is a company on earth, built by Christ, actually formed by the coming of the Holy Spirit from Christ in glory, and comprises every person who has received the gift of the Spirit.

We may note in the earlier chapters of the Acts of the Apostles how the church gradually emerges

from Judaism; that is, from the Jewish system of earthly religion, and from Jerusalem, in which and where it was found at its formation (that is, found as to its actual circumstances, for it never formed part of Judaism). No earthly centre could be recognised, for it lay in the Spirit of God, who was gathering universally to Christ.

We may trace how the bounds and limits of Jewish distinction were burst, and we recall Antioch as well as other places, and eventually Ephesus, as scenes of the Spirit's operations on earth.

The means God is pleased to use for the further formation, or extension, of the church we find alluded to in Ephesians 3:6. We shall quote the verse: "That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel" (A V). Thus the two subjects, the "church" and the "gospel", are most intimately linked together.

We have frequently heard, alas! the one side of truth pressed to the exclusion of the other, but scripturally regarded they cannot be separated. (See also Romans 16:25).

Of course we refer to the formation of the church of God on earth and its existence here. It was first so actually formed by the coming of the Holy Spirit, and, from that day to this, those who believe the gospel, and receive the gift of the Spirit, are brought into that company. There is no such thing in scripture as 'joining a church' nor of joining the church of God, except by believing the gospel and

hence receiving the Spirit of God. Every believer forms part of the church of God. God has made each believer part of His church. He has set every one in the body as it has pleased Him (1 Corinthians 12:18). It is not our doing, but His. And the church of God is one company, embracing, as we have said, every believer.

Let us be perfectly clear on this point, dear reader. Are we recognising any other company than the one formed by the presence of God the Holy Spirit? Are we sanctioning any denial of the blessed fact that the church of God embraces every believer? What an awful slight to the work of God, to the presence of God the Holy Spirit, if we are doing so! And hence, what incalculable loss to our souls!

"For also in the power of one Spirit we have all been baptised into one body, whether Jews or Greeks, whether bondmen or free, and have all been given to drink of one Spirit" (1 Corinthians 12:13).

The Believer's Friend, Volume 8 (1916), pages 19 - 25.

DIVINE WORKMANSHIP

E. L. Moore

The most complex creature in the universe of God is a saint, a believer. As the subject of God's handiwork he is made up of diverse moral qualities. Each quality is to find its place in each of us, though in varying measure it may be. Let me enumerate some of these qualities, though no doubt others could be added; yet what a list! Let us read them and pray over them, that they may find their place in us.

All these precious features have been given living expression to in Christ, and so become most attractive. It is the moral worth as well as the glory of the Person that endears Christ to the heart.

Read this list:

faith	hope	Love
obedience	dependence	Confidence
meekness	lowliness	Gentleness
patience	kindness	Goodness
intelligence	righteousness	piety
holiness	purity	harmlessness
endurance	longsuffering	Wisdom
knowledge	boldness	Purpose
faithfulness	peace	truth
joy	worship	discernment
light	compassion	Mercy
comfort	consolation	Courage
thanksgiving	subjection	suffering

What an amazing production! Is there anyone of these we would care to be deficient in? The marvel is that all these could be crowded, so to speak, into one tiny vessel like you and me. Yet these and others too are being brought to light through God's patient ways with us. There must be the practical setting aside of the flesh in us to make room for these holy emotions to sway us.

One begins to desire and pray for enlargement, like Jabez of old (1 Chronicles 4:10), that there might be more room for the Spirit to operate in us. How

pleasing to God when such desires prompt our petitions.

Let us go over this list and judge whether we have been marked by these. Pick out anyone and say whether we would not wish to be characterised in greater measure by it; then add another, and yet another, and still another, and so on. In the description of Satan (Ezekiel 28:12), we read that he sealed up the measure of perfection, "full of wisdom and perfect in beauty".

Yet the believer, as conformed to the image of God's Son, will yet shine in features of moral beauty and glory that Satan never knew. Features produced in love's suffering path once trodden by the Son of God.

Think of the grand result secured, a universe filled by features that once were seen in a lowly Man here.

May this moral transformation be carried on in each of us, as the result of contemplating Christ, who presents before God the sum of divine perfection in manhood.

Words of Grace and Comfort, Volume 9 (1933), pages 66, 67.

"UNTO US A CHILD IS BORN, UNTO US A SON IS GIVEN"

E. J McBride

Isaiah 9:6 - 8; John 18:37; John 19:32 - 37

There are, I think, two great fundamental principles in relation to Christ, upon which the whole of Scripture stands, and these two fundamental principles are found in Psalm 8 and Psalm 110. On the one hand, the reality and importance of the fact that He was born of a woman and born under the law. The whole scheme of recovery is based on that fact. On the other hand, another important principle, and that is, that the One who was born of a woman and born under the law was the Son of His Father's love, and was given as an expression of that love to teach the universe what the love of God is. The meeting of the breakdown in all its branches is done on the line of righteousness, and on that line Christ was born. The filling of the universe with the fulness of God is done on the line of affection, and to that end the Father sent the Son.

I want to speak simply on these two great thoughts. Isaiah says, "unto us a child is born" -- amazing thought! How precious! How infinitely precious -- the birth of Jesus! A little babe in Bethlehem's manger -- Jesus -- Jehovah present with men to meet Himself the ravages that had come to pass in the sinful history of men! It is no wonder that every child of God in the universe says, 'How sweet the Name of Jesus sounds' (Hymn 54). It speaks of One come down to where we were, and within the

reach and capacity of the feeblest of the human family, for a little babe would frighten no one, and could be carried by any one.

It is on this line that God meets the lie. By the lie I mean that insidious principle that was instilled into the heart of Eve when the arch-enemy of man said to her, 'Hath God said?' He did not say, 'God had not said'; but he challenged the veracity of the statement of God Himself. She let the challenge into her heart; she took of the fruit of the tree of knowledge of good and evil, and the whole system came down with that act. She sought to repair it by naming her firstborn, as having gotten a man from Jehovah (Genesis 4:1). What had she got? A deeper and more permanent impression of her own fault. I do not wish to speak unkindly, but, beloved, every godly parent in this room knows that you see your own thoughts exhibited in your offspring. You, perhaps, under grace, have put some restraint on them, but your offspring are unrestrained, and I need not say that the full development of that principle is the man of sin.

Now it is on that line that God in His infinite goodness meets the ravages. Jesus was born of a woman and born under the law. You might well say, 'Who is He?' Well, beloved, if you follow what He has done you will not be very long in discerning in some way who He is. He raises the challenge Himself with the disciples as to who He is. Now what I want to touch on is why He was born; not why He was given, but why He was born. He was

given to gratify the heart of God as the Father; but He was born to meet the difficulties that lay in the way of that gratification. It is John's gospel that unfolds in its fulness the gift -- not the birth. "God so loved the world, that he gave his only-begotten Son" (chapter 3: 16). He opened His heart in freedom and He gave His only-begotten Son, the very best thing in the world, His only-begotten Son. And so, in John, Jesus stands in front of Pilate who has authority judicially to test the verity of the Man that was in front of him. The Roman governor, accustomed as he was to iniquity, had never seen a man like Jesus before.

The answer is beautiful. Jesus does not answer Pilate from the divine side. He answers Pilate from the side of righteousness and responsibility, and He said, "I have been born for this", etc. I need not say to those of you who are accustomed to Scripture, for you will see the truth of it, that Jesus was referring to what we have in the English Bible in the book called the Gospel of Luke; He is referring to His life here as a Man that was born. Why was He born? That He might bear witness to the truth. And what is the truth? It is this (and is in contrast to the principle instilled into the heart of Eve, which was the cause of all the trouble): the God that Eve turned away from, in listening to the subtle seductions of Satan, was the God that made her, and the God that was going to bless her, and the God that would like to have her dwell with Him for ever. And Jesus was the proof of it. He stood in front of Pilate as the Man

that lived on account of God. His life was governed by the will of God. He found God's will His delight. He fulfilled the will of God, and He answered under God's eye for every broken responsibility in the whole human family. But He was born for that reason; to give the universe an impression of what it would be like to look on a Man that enjoyed the God that made Him. Speaking reverently of Jesus in Manhood, He committed His all to Jehovah, and He was carried up into heaven.

Now, if you were to dwell on that for a moment, there are three things come to your soul as a consequence. Isaiah says, He shall be "called Wonderful, Counsellor, Mighty God". Now these three thoughts are connected with the birth of Jesus. It is too large a subject to go fully into, but I will just give you a sort of outline of this in the life of Jesus. When He was born, what happened? There was a stir in heaven. If you run over the history of human births from Cain onward you will find very frequently there is a considerable move on earth, but there is no move in heaven. But when Jesus was born the heavenly hosts were in movement. Why were they in movement? Because the whole question of the lie was being taken up by God Himself. I believe that the heavenly intelligencies wondered how it would ever come to pass, and the name indicated that no matter how great the problems to be solved, the One there was equal to them all. His name was Wonderful.

Now, as to the second point, we have Him grown

up, stepping out in the arena of public testimony in the presence of a broken-down Israel, and a national departure from God; and He steps into the synagogue to give counsel to men in regard to all that has come in; to turn their eyes away from every man to Himself, and the result of that interesting incident is recorded in Luke, "the eyes of all in the synagogue were fastened upon him" (Luke 4:20). If they had received that counsel they were held.

Now the outcome of that is that He comes up out of the grave after having wrought the work of redemption and proves Himself to be "Mighty God". He proves Himself to be the Jehovah of the Old Testament scripture found in the lowly guise of Jesus, as presented in Luke's gospel. You need not have the slightest hesitation in putting your confidence in that Man, because that blessed Man is God over all blessed for evermore.

These are the exercises that Jesus was born to satisfy. He was born to restore the link that was broken between God and man, and He treads the pathway from His birth to Calvary. If you read the story of Calvary as Luke presents it, you will find the crucified Man had the right to invite a person into paradise. You think of that! Who could invite any one into paradise? It is the abode of delight for God. But that is the way that Luke presents it. He gives us the picture in its purity, and that lowly Man in human form appealed to at that moment gives the appealer a place with Himself in paradise! I ask you to think it over. Who do you think he saw when he

got to paradise? He saw Jesus. But, beloved, he saw the God that had blessed his soul; he saw who that Child born was.

Luke in his gospel presents his picture in four ways. He raises the issue of forgiveness with the woman (chapter 7); he raises the issue of deliverance with the man that fell among thieves (chapter 10); he raises the expression of the heart of God with the prodigal (chapter 15); and he raises the question in our souls as to who He was with Zacchaeus (chapter 19). It says that Zacchaeus was desirous of seeing Jesus -- who He was, not what He did; not where He came from! but who He was. And I say, If you can answer that question you have got clear of the lie. When you can bow down in the unhampered faith of your soul and recognise that God was in Christ approaching you, and that He has brought you back to Himself, you have apprehended what is involved in the scripture -- "unto us a child is born".

Then there is the other side -- He was the Son given.

Now, beloved, let me say this: in the gift of the Son, God is gratifying His own heart. You tell me He met difficulties; I do not doubt it, but that is not the object. The Father sent the Son, Saviour of the world. You say, Why do you not say 'to be Saviour of the world'? It would spoil the verse if I did. The Father sent the Son, not to be Saviour of the world, but "Saviour of the world" (1 John 4:14). The only thing that will save from the world is the Son coming with a system of divine affections and joys

infinitely greater than the world can ever give any one. The Father sent the Son, Saviour of the world.

Now on this line we have a remarkable statement. It says that the soldiers broke the legs of the first and the legs of the second. Who are these? They are the men that hung alongside of this divine Gift. That is what they are. And, mark it, they were not dead; and in order to kill them they had to break their legs. But when they came to Jesus He was dead already. Think of that. Why? He had given up His life. The Father sent the Son, and the Son laid down His life, and with the spear the soldier pierced His side, and forthwith came there out blood and water.

I do not know whether you have thought of it. It is the only record in the four gospels of the shedding of the blood of Jesus -- the only record. The other writers leave it out. He puts it into the most sacred place that God could have it put in holy writ; it is put in the gospel that draws attention to Christ as the Son given. You may say, Why? I will tell you why. He has reconciled us by the death of His Son. Reconciliation is the securing, for the gratification of His own heart, a universe of people who love Him, and to secure that He has purchased us with the blood of His Own. The soldier pierced His side, beloved. In the work of Christ for us on Calvary's cross you have the external side of the picture; but when the soldier pierced His side you get what was inside. The blood and water suggest to us the deep and holy affections that were inside the heart of the Son of the Father's love, and they flowed out.

Miracle, indeed, it was! I say 'miracle' perhaps wrongly, because, being who He was it was no miracle. Blood and water flowed out of the side of a dead Man -- a human impossibility! A divine certainty! The wealth of all the divine thoughts is in the blood, and the purity that is suitable to those thoughts is in the water.

And then the fact is recorded in Scripture that not a bone was to be broken. How perfect and complete the structure is! Not a chip anywhere; not a fracture anywhere! Perfect and complete in all its preciousness -- the result of God's blessed activities in the gift of His own Son. "Not a bone of him shall be broken". I do not only mean physically -- I mean the import of it. You gaze on a structure invulnerable, unbroken and perfect. God delights in the result of the giving of His Son! There is another scripture: "They shall look on him whom they pierced". That does not apply to the present moment. After those who have the good of the Child born, and the enjoyment of the Son given, have been translated into heaven He will come back to His ancient people, not on the line of "not a bone of him shall be broken", but on the line "they shall look on him whom they pierced". Every eye shall see Him then.

I want to touch on the consequence of the Son given. It says in Isaiah, "Father of Eternity". I understand it to mean that behind the operations of God in His ways with us which necessitated the birth of Jesus, were the counsels of God's love ... And so

God knows the value of the giving of His Son and what He has secured by the death of His Son, for a basis is found on which He can set Him over the millennium in this family way. So for us now the scripture says, "Who is he that gets the victory over the world, but he that believes that Jesus is the Son of God?" (1 John 5:5).

Now there is something else: "Prince of Peace". The universe is going to see Christ as the gift of God's heart -- His beloved Son in His true setting, when everything in the universe is as peaceful as the God who is its Source. Think of Him as the Prince of Peace. I understand the term "prince" to mean pre-eminent. And when will Christ come out pre-eminent in the matter of peace? When He establishes the world to come, and then, after the millennium, there will the new heavens and the new earth wherein dwelleth righteousness (2 Peter 3:13). Why does righteousness dwell? Because she has nothing to do! So peaceful is that wonderful universe that righteousness can dwell, and the Prince of Peace is the Son of His Father's love.

Then the scripture says, "Of the increase of his government ... there shall be no end". I want to say a practical word to your soul, beloved fellow-believer in Christ. You have accepted Christ as the Child born. Perhaps you have had Him in your arms like Simeon of old; and have seen God's salvation. Well, now, look -- has that had an end? Is it a thing that you have to regard as having taken place twenty years ago? Has it had an end? Have you given up the

Child born, and found something else? Have you turned away from Jesus and found something else? You will have to come back to Him, for the One you took in your arms at that time when no one else could meet your need but Jesus, is the One who will take you up into His arms when He carries you to heaven.

Step to the other side. Perhaps you have remained through grace in some measure true to that line, and you have identified yourself with a company of people who have no past history, who are given the right to take the place of the children of God. That is the gift. And the foundation on which that gift exists is "God ... gave his only-begotten Son" so that He might bring to light this company that are given the right to take the place of the children of God.

Perhaps you have stepped out into the christian circle, identified yourself with the sons on their way to glory. Now I want to ask you, beloved, has there been an end to it? Is it something you look back to as having got away from, or is it something you look on tonight as having deeper and fuller enjoyment in it than ever? You say, 'You do not know what I am'. I do not want to know. Shall I tell you what Scripture says? He sent "a word unto Jacob, and it lighteth upon Israel". When God first spoke to you, what were you like? As crooked as Jacob! When God has done with you? As delightful as Israel! The idea of Israel was the man that prevailed with God, and God presents Himself to us on one side as taking

account of our frailty, and, on the other side, presenting the magnitude and blessedness of Him-self to our souls. The Lord establish us in these thoughts!

Eternal Life and Life, pages 20 - 31. Melbourne.

THE CONTINUANCE OF THE TESTIMONY

J. Taylor

2 Timothy 2:1, 2; Genesis 9:1; Genesis 18:17 - 19

I have selected these scriptures in order to show how that it is in the mind of God that what is of Himself on earth should be continued, and to show how it is to be continued. In reading the passage from the second epistle to Timothy we may see how the apostle Paul, as the exemplary servant, was in entire accord with the mind of God in this connection. He desired that the things he had received from the Lord Jesus and which he regarded as a treasure should be continued, and to this end he brings forward his child, as he is pleased to regard Timothy. He was not only Paul's convert, but his child in the faith, and he regarded him as trustworthy.

Now these are the lines on which I desire to proceed, and in referring to Genesis I have in mind that it is the book that records what might be called the era of faith. It is not the dispensation of God which is in faith, but an era in which faith shone brightly, just as, in a dark night when the heavens are clear, the stars shine. So you have in the book of Genesis the clear shining of stars. It contains more specific acts of faith than any other book in the

Scriptures. There are, I think, eight persons in it mentioned as having performed specific acts of faith. Exodus gives us one; Joshua gives us one; Judges, I think, gives us three, and the books of Samuel, two. Then you have a miscellaneous number of persons who had faith; but you will observe that Genesis of all the books records men and persons who had faith.

I am referring to this particularly, to show that it will always be found that faith is concerned as to the maintenance of what is of God during its own period. That is to say, the man who has faith always serves his own generation by the will of God; but then he not only serves his own, but contemplates generations to follow, and provides for them in as far as in him lies. Take Enoch as an example. He is the second mentioned as you will remember in Hebrews 11. What is said of him there is, that he was translated by faith: "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he has the testimony that he had pleased God" (verse 5). He had it before.

Now, I want you to have it before. We shall all have it afterwards. We shall all have the consciousness in heaven, after our translation, that we please God, for nothing goes into heaven save that which pleases God. You may be a tiny vessel there, but you will please God, as a tiny vessel. What one desires for oneself and for the saints, is that there should be the consciousness before your

translation that you please God. That is what the Lord is doing by the Spirit at the present time. He is working in order that there might be in us the consciousness that we please God now. How did Enoch know that he pleased God? He kept the company of God. Do you? Let me ask you, What is your company, the company you are accustomed to keep, and which you desire to please? Mark what I am saying. Whatever company you are accustomed to keep, your desire will be to please that company. If you do not, you lose that company. It is happy for us sometimes that we do not please our company. One could cite instances in the Scriptures where persons did not please their company, and their company left them for their good. If your companions are worldly, and you speak of the Lord Jesus, and you act like the Lord Jesus, you displease them, and they leave you, and leave you for your good.

Enoch had the consciousness that he pleased God. He walked with God; and God took him. If he had displeased Him, He would have left him, for God is faithful. Why is it that so many of God's people are not conscious of the divine presence? Their faces show that they have not the divine presence with them. Why is it? Why? Because they do not please God. Enoch, it says, walked with God, and he pleased Him so much in that long walk, lasting for three hundred years, that God says, 'I must have him for ever'. Before his translation he had the witness that he pleased God, "and he was

not, for God took him" (Genesis 5:24). Now Enoch does not tell us that God was with him, although he was a prophet. What Enoch was concerned about was what should take his place here, what should follow after him. He therefore set Methuselah a good example. Directly Methuselah was born, you learn that Enoch walked with God. What an example he set before that young man, Methuselah! As he grew up, what an example he had in his father. But the result was not to be in Methuselah; it was to be in Noah.

Enoch does not tell us a word about his translation in his prophecy. He was exercised as to what should follow after him. He felt with God about things. The world around him was corrupt, and he felt it. He came to the conclusion that there was no remedy; reformation would not do. There was no remedy. So he says, "Behold, the Lord has come amidst his holy myriads" (Jude 14). What rest of heart that would give him! If the Lord came in with the holy myriads -- mark, it is holy myriads, holy things, which faith ever cherishes -- if the Lord cometh in the midst of His holy ones, it is to execute wrath. What rest of heart that would be to Enoch! There is not a word about his translation in his prophecy. Moses gives it, and Paul speaks about it, but Enoch speaks about the coming of the Lord. That is to say, his exercises had regard to the conditions around him in the world. He had light that the Lord was coming in with ten thousands of His saints. How happily, how restfully he would go up!

Now, if the assembly goes up, which it will, before its translation it asks the Lord to come: "the Spirit and the bride say, Come" (Revelation 22:17); but you see, if you individually are asking the Lord to come, you may be overlooking what is here. But, if in the faith of your soul, you provide, as it were, for conditions here before you go, you go up restfully. The Lord is coming. He is coming with His holy myriads, and then there shall be a perfect adjustment of the affairs of this world. As I was saying, it was not Methuselah that took Enoch's place in the testimony; it was Noah.

What I would point out about Noah is this, that he found grace in the eyes of the Lord. He found grace. What a wonderful thing it is to find grace. We speak of God taking a man up and using him, but what about the man before he is taken up? If one has faith, one sees a great deal to be done in every direction. Need abounds. Somebody has to do things. Are you thinking about that? Or are you just leaving it with those who are active for the moment? One does not know how long one is to be left here, but if one is to be taken, how glad one is, if someone is left to carry on the work. There is plenty of work to be done. Have you any exercise about it? You know the Lord's ways are inscrutable. Some continue long, and others short. What about the testimony? Who is to look after it?

Well now, it says that Noah found grace in the eyes of the Lord. It is a wonderful thing to find. The Lord took account of that. If you will notice, in the

end of Genesis 5, the names of Noah's sons are given, but it is not said there that he found grace. In the sixth chapter, however, it is said that he found grace; then we are told that he begat Shem, Ham and Japheth. In other words, the man who found grace has three sons; three wonderful possibilities. Look at the child. What do you think about the possibility of the child? When the Lord gave Timothy to Paul, how much there was wrapped up in that young man! We have to look at the believer in the light of the possibilities. If he is young, you have him as a possibility, as a possible vessel to carry on the service of Christ and to maintain what is due to God here, so that what he receives does not deteriorate in his hands.

If there is one thing one desires, it is that in as far as one's measure goes, what one has found here should not deteriorate, but that it should be passed on, at least as pure as received, to those who are to follow, if the Lord permit. The Holy Spirit will lead on that line. There is not one in this room who has not a responsibility to the Lord, for one to disclaim responsibility, is to disclaim christian fellowship. If you say you are not responsible you are disqualified for fellowship. The angel of the assembly is addressed by the Lord, as the responsible element in it, and whoever says he is not responsible is disqualified for christian fellowship. Responsibility rests upon us to hand divine things on to those who follow, if the Lord will permit others to follow us; our responsibility is to maintain intact, and in its

original purity, the heritage that has come down to us. What a wonderful heritage it is!

Noah found grace in the eyes of the Lord, and as having found grace, he had three sons; three wonderful possibilities, as I said. God preserved him in the ark, and now coming out of the ark, it is said that the Lord blessed Noah and his sons. It is not his house now. The word was that he should prepare an ark for the saving of his house, but the testimony in chapter 9 is that God blessed him and his sons.

One could speak at great length about the term sons or sonship. God has great delight in it, and the wonderful light in which we stand is that we are God's sons. In the book of Job we have side-lights thrown on sonship that are very noteworthy. In the first chapter we have them all coming up to appear before God, and they are set alongside Job's sons in that chapter, as if to show their superiority to human sons, the sons of men. The sons of God came up to appear before God; they thought of God. That is what marks the son, he thinks of God. His heart refers to God; his movements refer to God. Now Job had sons. They were feasting with their sisters in their elder brother's house, but Job was not there. The sons of God will not feast without God; they came up before God; and then we are told later, and He calls attention to it Himself with supreme pleasure, that all the sons of God shouted for joy when the foundations of the earth were laid. They not only had God in their hearts, but in all the operations of His hands, they were sympathetic.

"The morning stars", it says, "sang together, and all the sons of God shouted for joy" (Job 38:7).

Now, it is in that way that one refers to Noah's sons. They were the sons of a man who had found grace in the eyes of Jehovah. It does not say that they found grace in the eyes of Jehovah, but there was that possibility in them. Poor Noah, alas! failed in the example he set before them. I do not dwell on that side; it is the dark side, but what was in the mind of God was that Noah's sons should continue, and He blessed them.

You see in the end of Genesis 8, God had established a permanent order of things in Christ. "Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease" (verse 22). Nothing shall fail. A permanent order of things is established. Do you think anything can alter it? Here God looks on undoubtedly through the course of this world, wars, tumults, revolutions; but He says, While the earth remaineth nothing shall be changed. A permanent order of things is established; what rest of heart that gives! We have the assurance that nothing can overthrow what God has established.

Now if things are to be continued on earth, morally, it must be in the sons. Hence God blesses the sons. How wonderful, as coming into the new order of things, into something that He can bless and rest in, because that is what we have here, what is blessed of God! How important for the young people to see it; for the children of christian households to

see it; as coming into the new order of things, wonderful possibilities lie with young people. I use the word possibilities, but I am not overlooking what actually occurred in Noah's case. God knew well what Ham would do. He knew what Canaan would do, and He knew the history of Japheth; but He blessed the sons of Noah. There were possibilities in them to continue what was of God, what their father, who had found grace in the eyes of the Lord, had inaugurated.

I appeal to you, young man, that you do not decline from the standard of your father! It is better than anything you can acquire from a wealthy man of this world, from a wealthy father, to be blessed of God as a son of a father who has found grace in the eyes of the Lord. "The blessing of Jehovah, it maketh rich" (Proverbs 10:22).

Ministry by J. Taylor, Volume 7, pages 179 - 185 [1 of 2]. Glasgow, 1915.

VICTORIOUS MOVEMENTS

OF THE LORD JESUS

P. H. Bodman

Mark 16:1 - 6, 19, 20; 1 Thessalonians 4:15 - 18; 2 Thessalonians 1:10

It is in mind to speak of the movements of the Lord Jesus -- His resurrection, His ascension, and of the rapture, and His appearing. It is vital that we are fully acquainted with the way the Lord Jesus descended, coming into Manhood and going down into death, but it is important that we are instructed

in His resurrection and ascension, because they give character to this present dispensation. If we neglect His resurrection and ascension, we shall be occupied almost exclusively with the Lord's life when He was on earth, and of what is for the benefit of man as a result of it. If we are occupied with the resurrection and ascension of Christ, we shall be brought into the understanding of Paul's ministry. Paul does not speak of knowing the Lord Jesus in flesh and blood, but of how he knew Him as ascended and in heaven. He would encourage us to be occupied with Him in His present position, and our place in Him there.

Elisha was very concerned to have a double portion of the spirit of Elijah, who was going up into the heavens (2 Kings 2:1, 9). Elijah had been very forthright in defence of the testimony, and little is recorded in his history of the spirit that marked him, but Elisha wanted to partake of his spirit. Now that was not an easy thing. It was necessary that Elisha went with Elijah to various points -- Gilgal, Bethel, Jericho, and the Jordan. Much exercise would enter into his soul as he went to these places; Elijah said to him, "Abide here" (verse 2) but Elisha replied, "I will not leave thee!" But more than that, it was needful that Elisha saw Elijah when he was taken from him, that is, at the point of his going up into the heavens. May our attention be rightly occupied with the Man that has gone up into heaven. So Elisha was occupied with Elijah at that point, and it soon became clear, even to the sons of the prophets, that the "spirit of Elijah rests on Elisha" (verse 15). Later, in

2nd Kings, there are evidences of the spirit that marked Elisha, no doubt being an exemplification of what had been in Elijah. So the present time is to be a time when the saints show something of the features that marked the Man that has gone before, our Lord Jesus Christ. The Lord Himself spoke of the advantage of the present time, when the Spirit would come and there would be a testimony to Himself, as gone on high (John 16:7 - 11).

In Mark 16, the women come to the sepulchre, having bought the aromatic spices to embalm Him. No doubt they had in mind to keep Him in the condition in which they had known Him. They loved Him, and despite what He had said, they did not really understand that He was going to rise from among the dead. It has been said that the human heart is infidel by nature. These disciples had been told about the power of God that was going to operate and yet they found it very hard to accept the actuality of the resurrection. And we can sympathise with them, because we may also find it difficult.

In Acts 17, when Paul spoke to the Athenians about the resurrection, it says, "some mocked" (verse 32): the natural mind of man cannot understand it. Persons say that they have never seen it, and therefore cannot believe in it. What a difference to take account of what has actually happened, not merely as an historical matter, but to take account of the One, by faith and by the Spirit, that we have come to love, that He has actually come out of death. He has come out of death by His own power,

and by the glory of the Father (Romans 6:4).

The women who came to the sepulchre said, "Who shall roll us away the stone out of the door of the sepulchre?" but they found that it had already gone, and "entering into the sepulchre, they saw a young man sitting on the right ... and they were amazed and alarmed". They were alarmed, but he knew that they were seeking Jesus. This man then gives the wonderful message, "He is risen, he is not here". Two distinct things are said: firstly, "He is risen", that is His condition; secondly, "he is not here". If He is not here, He is somewhere else. They were to take account of the power that had been manifest in His coming out of the grave, what wonderful power.

The down-stooping of Jesus draws out our affections; the contemplation of His resurrection and ascension, and the coming of the Spirit, would give us power, and we need power to be maintained rightly in the testimony. How important it is to get a sight of the Man that is in the glory, the Man that has come out of death, having conquered its power. "Death passed upon all men" (Romans 5:12), and Christ went into death too. God took account of all who were in their graves and selected the Lord Jesus as the One to be raised, the only One that was worthy to be raised. What a wonderful contemplation to think of Him being raised from among the dead.

"The Lord therefore, after he had spoken to them, was taken up into heaven, and sat at the right

hand of God". It is not merely resurrection, it is ascension, which is clearly testified. There is not much detail recorded; the epistles help in the teaching as we consider that He is not in this scene any longer, He has gone into another scene, a scene where He is at home. The pleasure of God is secured by having a Man in heaven, and as a result of that the formation of the assembly is taking place. It was not formed until after He had ascended. It was necessary for the Holy Spirit to come from heaven, which could not take place until Christ had ascended.

The whole of this present dispensation has been affected by the Holy Spirit being here, linked with the Man up there, and able to link us with the Man up there. Oh! what a place we have in Christ, what a place we have with Him, too! It is all linked with this great matter that He has gone there, for He speaks of going to "prepare you a place" (John 14:2). May we have our hearts attracted to Him, to be less occupied with the things that are around us, and be occupied more with what is heavenly, because Jesus is there. Yes! the One whom we know, He is there. So we are to be attracted to Him there -- how wonderful that is -- and if we are attracted to Him, we are to be here too for His pleasure. We can be occupied with Him, and united to Him as well, matters that have been cherished by saints in this dispensation.

In 1 Thessalonians 4 Paul speaks of the rapture, when the Lord Jesus will come to call His saints to

Himself. The next significant matter as regards the movements of the testimony is that the Lord will come for His own. You may say, People have been talking about this for a long time -- yes, and what a good thing that is. In the beginning of the gospel of Luke there were a few of Israel's nation that were occupied with what was coming in: they were looking for the Lord's Christ (Luke 2:26). The hope of what is coming is always encouraging for the saints. In earlier days, Noah prepared an ark for the saving of his house (Hebrews 11:7). What had happened previously had a bearing on his knowledge of God and what he did, but he was looking forward and preparing for that time when the flood would come.

And so we are to be looking forward with expectation to the coming of the Lord for His saints. What a wonderful prospect it is! It is put here, definitely, it is "in the word of the Lord". It is not merely Paul's idea, but he would assert the authority that he had for saying what he did. He comforts the saints in regard to those whom they had lost by means of death. He would say, We are not going to be either better or worse off than the saints who have died in faith, for we are both going to experience the action of the Lord Jesus! Think of what He will do: "the dead in Christ shall rise first" -- they will be brought out of their graves. "Then we, the living who remain, shall be caught up together with them in the clouds". I think it is all going to take place extremely rapidly.

Are we ready "to meet the Lord in the air"? The

spiritual preparation is taking place now, so that when the Lord comes with His "assembling shout, with archangel's voice and with trump of God", there will be an instant answer. If an archangel speaks, there is no delay in response to it, so the voice of the Lord will be in that form. And then we are to be "caught up together with them in the clouds, to meet the Lord in the air; and thus we shall be always with the Lord". Is not that a wonderful prospect? Are we looking forward to that? "So encourage one another with these words". Oh! what a wonderful occupation to think of Him soon coming. If the Lord is in heaven, He is going to make sure that we are there with Him. There is the side, of course, that we shall be freed from all the encumbrances that we experience down here, but I believe the positive side is blessed -- being "with the Lord", how cheering that is.

Now, there is something further, His appearing. He will "come to be glorified in his saints, and wondered at in all that have believed". No doubt the Lord is looking for-ward to that time, when it will be shown publicly that "the earth is Jehovah's, and the fulness thereof" (Psalm 24:1). At the present time people claim title to lands and property, but it is only a temporary thing, until He comes. It will come into clear expression in the world to come that everything is in the hands of Christ, He will rule in righteousness -- what a time it will be!

This world has seen many great empires that have been built up by man's ambition; Christ's

kingdom will be built by Himself, never to be destroyed. Men will appreciate good government, as never before, and will be at peace. This earth will become a wonderful sphere: "a king shall reign in righteousness, and princes shall rule in judgment" (Isaiah 32:1). Instead of being spoiled by man, it will flourish, "the desert shall rejoice, and blossom as the rose" (Isaiah 35:1). Righteousness will "spring up" (Isaiah 45:8), what a wonderful thing! As we go about our daily lives, I suppose each one of us is brought to experience that righteousness is not supreme at the present time.

In seeking to be righteous, we are tested as we find that righteousness does not characterise this present time, but it will be what will mark the world to come. That will be what will characterise it, because it will be under the sway of Christ. He will use His saints too, in the administration; all the problems and the difficulties that we experience in this present life will be found then to have been productive in spiritual formation, so that there will be the ability to administer things for Christ's pleasure. We have little conception of it now, I believe, but even now the angels are to take account of what takes place in the assembly and see the wisdom of God (Ephesians 3:10). They are taking account of the way that God is known there, and an unbeliever "coming in ... will do homage to God, reporting that God is indeed amongst you" (1 Corinthians 14:24, 25). It does not say that he will report that you have a good knowledge of the Scriptures, or

are able to speak eloquently, but that "God is indeed amongst you". The knowledge of the Scriptures is important, of course; may each one of us, particularly when we are young, read them regularly and dependently. What a wonderful supply there is in the Scriptures for the building up of believers -- we may forget them in detail, but we can refer back to the written word.

Well, one's desire is simply that we might be affected by the way that the Lord has gone, and the way that He is going to move very shortly. May our hearts be more and more attracted to Him, for His Name's sake.

Londonderry, 19 February 2000.

THE ACCOMPLISHED DECEASE

J. G. Bellett

Luke 9:30, 31(Authorised Version)

They talked of His decease which he was to accomplish -- three words of sweet and various import. They tell us of the intimacy, the personal intimacy, that there is between the Lord and the elect in the realms of glory. As it was in the garden of Eden at the beginning, and then among the patriarchs, and then with the disciples and their divine Master in the days of the evangelists, so will it be in the ages of glory, there will be personal intimacy between the Lord and His people, so signified by the word "talk". God talked with Abram (Genesis 17:3).

But we have the subject of their conversation also -- it was His decease -- a theme most worthy to engage the glorified hosts. We may well speak of it on every Lord's day, in the light of the resurrection, since the ransomed in the heavens speak of it in the light of glory. For it is that great fact or mystery that will be celebrated for ever, as it is the great fact that is to prove itself the pillars of eternity, the pillars of the creation of God.

And again, they will let us learn a very weighty matter connected with this subject -- it was a decease that was to be accomplished -- a word which suggests the full, finished, perfected character of the way in which that great mystery, the death of the Lamb of God at Jerusalem, was to be conducted. All due solemnity was to mark it, that nothing might be left unaffected, unproduced, or unsecured, which it was counselled to do.

And what a comfort to us sinners! The sacrifice of the Lamb of God was the precious eternal secret that was to give us blessed eternal peace; and we have to learn that all that was committed to it to do, it has done -- the counsels, the throne, the weights and measures of the sanctuary of salvation, all have been satisfied to the last jot and tittle.

I would meditate on this accomplishment of the decease of the Lamb of God a little carefully.

As we read Leviticus 16, we may be impressed with the carefulness and order and exact and perfect regularity with which the priest went through the business of the day of atonement. No haste, but all in

well-ordered and defined exactness from first to last.

He was to take the appointed victims, whether bullock or goat. Then he was to offer them. Then he was to kill them, as in due time and order. He had then to prepare the cloud of incense, which was to accompany and invest him, when he went into the holiest with the blood. And (enrobed with this cloud, his simple, holy linen suit, not his high-priestly garments of glory and beauty, being upon him) having entered the holiest, he sprinkles the blood on and before the mercy-seat; in witness that God on the throne of righteousness had accepted the sacrifice. He then comes forth, and uses the same blood (the blood which had thus been accredited and sanctioned at the throne), for the reconciling of the outer places and the outer things -- no man but himself being allowed in the sanctuary while he was thus, in all this solemnity, going through the business of this mysterious day.

And having thus reconciled the outer places and things, he lays the iniquities of the people on the head of a goat, called the scape-goat, and sends him into a land where those iniquities could never again be called to remembrance.

Then, arrayed with his proper priestly garments of glory and beauty, he offers a burnt-offering for himself, and another for the people; a witness that all this great and gracious work had issued in the worship and praise which was thus rendered to Him, by the ransomed, the blood-purchased congregation of the Lord. And then, he puts the fat of the

sin-offering upon the altar, in token that the blessed God had the richest portion of the feast, the deepest joy in this sacrifice and atonement, reserved for Himself -- after the manner, I may say, of the Father in the parable of the prodigal (Luke 15).

The sin-offerings, both bullock and goat, were then entirely consumed "without the camp" -- and the fit man who had taken away the scape-goat, and the other who had now thus consumed the sin- offerings, carefully purify themselves, and then take their place in the camp again.

Such was the business of this great day in Israel, the day of atonement, the tenth day of the seventh month. I affect not here to interpret it; I merely design so to present it, as to show the careful and deliberate way in which it was accomplished, the well-defined and well-ordered manner in which this great solemnity was gone through and celebrated in all its stages, and through the length of its proceeding, from first to last.

Now this is in company with the great substantive atonement accomplished in the hour of the cross. With what calm, sacred, measured, well-weighed advisedness, the death of the Lord Jesus was brought to pass! Well, surely, might Moses and Elias have spoken to Him about His "decease" which He was to "accomplish" at Jerusalem. All along the course of His ministerial life, He had been exposed to the enmity of the world. Nay, at His very birth it was so. And, at all times, man appeared to have Him at his mercy. As

far as the scenes through which He passed expressed His conditions, there was no guard, no Mahanaim around Him, no angelic host ascending and descending for His security or provision (Genesis 28:12). Nor would He let His voice be heard in the streets (Isaiah 42:2), refusing to make a party for Himself meeting confederacy by confederacy, when He might have done so. And yet, none could lay hands on Him till His hour was come. As in the fulness of time He was born, so in the fulness of time, but not till then, He must die. But when that time does come, all is fulfilled in calm, sacred, measured, well-weighed advisedness -- as we may see from the hour of the last Supper to the death itself.

At the Supper, as a Victim, He bound Himself to the horns of the altar. In Gethsemane, immediately afterwards, He renews this surrender of Himself to His Father. When the soldiers come to take Him, they cannot touch Him till He pleases. But in due time He puts Himself, as a willing captive, into their hands. He passes from the traitor-kiss of one of His own into the hands of the Jews, and from them into the hands of the Gentiles -- because such things had been prophesied of Him. Every jot and tittle of Scripture is fulfilled, even to His saying, "I thirst".

All His foretold sorrow, in all its manifold forms of endurance and insult, was realised; the very garments also in which He suffered, and the company that were with Him on the cross. His disciples forsake Him, the sheep of the flock are

scattered abroad, for thus had the prophets written. And then, when all was finished, and the paschal hour had fully come, He went into the three hours of darkness under the bruising of the hand of God as His Lamb for the sacrifice.

The death is thus wonderful, in the very form and character of its accomplishment, as it is beyond all thought wonderful in its moral glories, and in its saving, cleansing virtues ...

With this the convicted sinner has to acquaint himself, in this the believing sinner reads his title. What an object for the sustaining of eternity, and for the joy and celebration of eternity!

Short Meditations, etc., by J. G. Bellett, pages 230 - 237.

HEAVEN AND EARTH

J. Laurie

Deuteronomy 10:14 - 22; Matthew 3:13 - 17; Acts 2:1 - 4; 2 Corinthians 5:1 - 5; Revelation 21:9, 10, 22 - 27

It should be clear to all who have some knowledge of God that there is very great interest between heaven and earth. In Deuteronomy it is said, "Behold, the heaven and the heaven of heavens belong to Jehovah thy God; the earth and all that is therein". So it is evident that both the heavens and the earth are divine property. God as Creator has formed them all. Though we cannot compass the immensity of the heavens, they are not sufficiently great to contain God: "the heavens and the heaven of heavens cannot contain him" (2 Chronicles 2:6). His majesty extends beyond the heavens. The power of God is known there, and witnessed to by them.

Sadly, at the present time there is a great difference between what prevails on the earth and what exists in heaven. That is not according to the mind of God, and He will not be satisfied until that situation is put right. We can anticipate the resolving of it on account of the work of reconciliation carried out by the Lord Jesus. Not only has He established reconciliation in view of persons being reconciled to God, but He has effected that work in view of the reconciliation of all things. That is, everything is to be brought into accord with the mind of God.

The heavens are very interesting. Scripture abounds with references to much that is in heaven and its influence and effect upon the earth. In

Genesis we have a reference to the "windows of heaven" (chapter 7: 11), the "rain from heaven" (chapter 8: 2), the "dew of heaven" (chapter 27: 28), and "blessings of heaven" (chapter 49: 25). Jehovah speaks to Job about the snow and the "hoary frost of heaven" (Job 38:22, 29). We can see it is the divine intention that the influence of heaven is to be felt on the earth.

The passage in Deuteronomy 10 brings out that God had acted sovereignly in taking up a people on earth. Heaven suggests God's dwelling place, but in exercising His sovereign will in mercy it had pleased Him to take up a nation on the earth and to bless them. He had delivered them out of bondage in Egypt, and was about to bring them into a land that He had espied for them, according to all the goodness that was in His heart. These were actions from God's side and His people were exhorted not to forget about these things. Moses spoke to the people many times that they should not forget the way they were delivered from Egypt and brought into the land of divine favour. We ought not to forget the great mercy of God, who has acted sovereignly in extending mercy to many of us. May we all be able to say that, as having had to do with God.

What characterises the present time is the abundance of heavenly blessing. It was a mark of God's favour in relation to the family that He took up on earth, Israel, that they should be blessed with earthly blessings. The blessings of the saints at the present time are heavenly in character. God would

have us to enjoy them. He would give us to taste now of what is to be enjoyed from heaven in the blessedness of divine grace.

God was also concerned that His people should not only be the recipients of His favour and blessing from heaven, but that they should act like Himself. If He had acted towards them in blessing, and was their God, then just as He had been merciful to them, so they are exhorted to love the stranger. "And ye shall love the stranger; for ye have been strangers in the land of Egypt". They had to fear God, act like God and serve God. It shows how the influence of heaven had to have its effect in the hearts of God's people here.

Where would you look for correspondence now between heaven and earth? If you look around, you could not say that what characterises this world is in correspondence with what proceeds in heaven. Is the will of God in general carried out on earth? Is the fear of God acknowledged here, and are there moral practices that are in keeping with the attributes of God? Is the love of God to men reflected in the dealings of men with each other? Sadly, we have to say there is little evidence of correspondence between earth and heaven. But I believe God looks for it in His people at the present time.

We should be affected by the influence of heaven that has found its expression towards us in the love of God. These things have to mould and form us so that, by the Spirit, we should be found here in accord with the mind of God today. That was

God's intention for His people of old. Sadly in many respects they failed, but nevertheless, we see the divine thought. God was looking for an answer on the earth to all that was proceeding in heaven. Where was that answer to be found?

That takes me to Matthew 3. There was a point reached when the delight of heaven was expressed upon Christ here as Man. All that God looked for He found by way of an answer in Christ Himself. Oh! the blessed perfection of the Lord Jesus. That perfection had been traced by God. The Father's eye was upon Christ, following His movements in Manhood here with great delight.

After His baptism, it says, "Jesus, having been baptised, went up straightway from the water, and lo, the heavens were opened to him" The point had come when God was able to open the heavens to One here who was in perfect accord with His mind and will. It is an expression that conveys the delight of heaven. It was not to permit the descent of the Spirit as a dove. It is true that the Spirit of God descended upon Him and abode upon Him, but the heavens did not require to be opened to permit that to take place. It was an expression of heaven's delight in relation to Jesus as Man here. The heavens were opened to Him to indicate liberty was now established between heaven and earth on account of all that was found in Him. The Father expressed His own delight: "This is my beloved Son, in whom I have found my delight". The Lord Himself was conscious of that, because we know according to

Mark's account that there was the personal word of the Father to the Son: "Thou art my beloved Son, in thee I have found my delight" (Mark 1:11).

Think of the great delight of God the Father in all that He found in Christ as Man here; of the pleasure of heaven in the One who moved in accord with the will and mind of God down here as a dependent Man! I believe that was unique to the Lord Jesus, but it should exercise our hearts to be found here in accord with God's mind. The Lord exhorted His own to pray about that: "Our Father ... let thy will be done as in heaven so upon the earth" (Matthew 6:9, 10). That is a prayer that is taken upon the lips of many today, and is often formally recited. Where is there an answer to it? Where is the will of God carried out on earth as it is executed in heaven? Does it mark my pathway here? I believe that would be heaven's desire. It was answered to in the life of Jesus. Think of His perfect devotion to every requirement of God's will. He understood the whole scope of its requirements and those words could be said prophetically of Him, "Lo, I come ... to do, O God, thy will" (Hebrews 10:7).

There is great blessing in moving in dependence upon God and in obedience to His will. These were the two prominent features in which failure took place at the beginning. An answer to that is looked for amongst God's people at the present time. May we move in dependence here and in obedience to the will of God, for God has great pleasure in that.

Another thing that the Lord said to His own was

that they should "lay up ... treasures in heaven". On the earth, things may become devalued for there is rust, and moth, and thieves that would destroy (Matthew 6:19, 20). What a word to all of us that we might be preserved from earthbound thoughts and outlook! The Lord would exercise our hearts that we might be storing up treasure in heaven. Though we, as yet, are on the earth, think of the possibility of accumulating treasure in heaven! God would give us of the treasures of heaven that there might be enrichment in our souls at the present time.

I refer in that connection to Acts 2. The great centre of divine interest on earth now is the assembly. God is ever in control. He controls what proceeds in government amongst men. We are thankful for that. We would not be here today in quietness, were it not for the over-ruling hand of God. He has an interest in all men, and all are dependent upon Him for life and breath and every-thing day-by-day. But now the great centre of divine interest on the earth is the assembly, for the Spirit of God has taken His abode on earth amongst the saints.

There was this "sound out of heaven as of a violent impetuous blowing, and filled all the house where they were sitting". Notice that it says that the sound was "out of heaven". This wonderful point had been reached when the Spirit of God came from heaven in order to indwell saints here. The Spirit of God is still here, in us and with us. How we should give thanks for the coming of the Holy Spirit and for

His abiding service. I believe there is being wrought out now, through the service and presence of the Holy Spirit, that which is in accord with the mind of heaven. That is a very precious thing.

We may look around and see much confusion in the world, but the work of the Holy Spirit is going on. It may be in a measure going on in secret; just as the "wind blows where it will" (John 3:8). The work of the Spirit is to be seen in the saints of the assembly at the present time. It is not yet the time of public display -- that will come -- but it is the time of formation. The garments with which the assembly will be arrayed as the bride of Christ are being formed now, "the righteousnesses of the saints" (Revelation 19:8). What will be seen in heavenly display shortly is being formed now in the affections of the saints through the service of the Holy Spirit.

It is a great thing to get an impression of what is here now because of the indwelling of the Holy Spirit. When Christ was here as Man, the pleasure of God was bound up with Him. Christ, our glorious Head, is now in heaven and His body is here on earth, indwelt of the Holy Spirit. There is a living communication between heaven and earth made good through the service of the Holy Spirit. Peter says of the Lord, "whom heaven indeed must receive" (Acts 3:21). Although He was publicly rejected here on earth, it was an impossibility that He could be rejected in heaven. At the present time He is at the Father's right hand above. He has risen from amongst the dead, has ascended up on high and

been glorified. How do we know these things? Well, we have the record in Scripture for one thing, but we have the living witness on account of the coming of the Holy Spirit. He is the One who is here at the present time to tell us of Christ's glory above, and to communicate the things of Christ to the saints here.

I suppose men in general have no idea of what is proceeding constantly from heaven to earth, and from earth to heaven. How much better it is to know the living reality of these communications by the Spirit from Christ in glory, and of the response that is going back up to God in assembly praise.

Well, if Christ has been received up into heaven, it is the divine intention that the saints will be received there shortly too, and that is the home that God has in mind for the saints to enjoy. It is not an earthly home, but a heavenly one and we are to be fitted in every way to enjoy what is proper to that home above. We shall be with Christ and like Him. Paul says in 2 Corinthians 5:1, "we know that if our earthly tabernacle house be destroyed, we have a building from God, a house not made with hands, eternal in the heavens". Our desire is to put on that house from heaven. Would we not readily discard the earthly tabernacle house, referring to our present bodies, and take possession of our heavenly house? It is held in reserve as yet; but it will shortly be our portion to enjoy.

We have a foretaste of the wealth of heaven now by the Spirit, and this is part of the favour of God toward us. It is a great service of the Holy Spirit at

the present time that the apostle touches upon here. "Now he that has wrought us for this very thing is God, who also has given to us the earnest of the Spirit". God is very conscious of all the weakness and illness amongst His people here. In the meantime He has given us "the earnest of the Spirit". That is a wonderful service of divine compassion and grace.

I distinguish it from the service of the Holy Spirit in Ephesians where He is also referred to as the earnest, but it is Himself who is spoken about there (Ephesians 1:14). He is the Earnest. It is not so much the prominence of His service as His Person. There it is a mark of divine favour. God has sealed the saints and given the Holy Spirit in order that they should enjoy a foretaste of what their eternal portion will be. In Corinthians it is a mark of God's grace, that while saints are in weakness of body and difficult circumstances, He should give the service of the Holy Spirit as the Earnest. He knows about our condition and "he that has wrought us for this very thing is God, who also has given to us the earnest of the Spirit". That is, God encourages and strengthens us, through the service of the Holy Spirit while we are still on the earth, with a taste of what belongs to heaven.

These links between heaven and earth are very valuable. We are still awaiting the shout from heaven. What a shout that will be! "For the Lord himself, with an assembling shout, with archangel's voice and with trump of God, shall descend from

heaven" (1 Thessalonians 4:16), and then we will be taken up out of this scene altogether, out of the earth, to be with Christ where He is. The Father "has made us fit for sharing the portion of the saints in light" (Colossians 1:12). The true portion of the saints is a heavenly one, to be enjoyed in light. Soon we will enter into the final enjoyment of that! It will characterise eternity. Oh! the great hope of being with Christ in glory, and to be like Him. Then we will have put on our heavenly house and will be clothed with bodies of glory so that we might enjoy, in fulness of liberty, our place with Christ above, at home in the Father's house!

In Revelation there is a view of another great communication. John was privileged by the Spirit to have this view of what has yet to take place, "the holy city, new Jerusalem, coming down out of the heaven from God" (Revelation 21:2). What a wonderful time lies ahead! God is going to change everything. Where there is disparity at the present time between heaven and earth, God is going to bring in what is normal and what is pleasing to Himself. He is going to bring about "new heavens and a new earth, wherein dwells righteousness" (2 Peter 3:13). What is in accord with the mind of God will be maintained there. The influence of heaven will be shed upon the earth through this great vessel, the assembly. She will descend from heaven in order that her heavenly influence and light will radiate upon the earth. What a wonderful time it will be for men on the earth! God is going to tabernacle with men. The saints of

the assembly will be sustained and held in the enjoyment of their heavenly portion.

Others will have access to the city, but we will form part of that wonderful vessel. God has communicated the power to enjoy what will characterise heaven through the service of the Holy Spirit at the present time. I believe we need to value greatly these links between heaven and earth. In the meantime, let us give thanks for the gift of the Holy Spirit, who sustains our hearts until our final entrance there. What glory it will be for God! God and the Lamb shall be there -- what blessedness, what nearness, will be enjoyed by men, as brought nigh to God through the work of reconciliation by the Lord Jesus Christ. May our souls enjoy these things now, which will shortly be our eternal portion!

Belfast, 1 April 2000.

SPIRITUAL ELEMENTS ESSENTIAL IN LOCALITIES

A. J. Gardiner

1 Samuel 2:18, 19; 1 Samuel 3:1 - 4, 10 - 21; 1 Samuel 7:8 - 10, 15 - 17; 1 Samuel 16:1 - 3, 12, 13

I believe, dear brethren, the history of Samuel presents certain spiritual elements which are essential in any locality for the prosperity of the testimony there, and shows how they may develop from small beginnings. The elements that I refer to are, firstly, what is priestly; then secondly, the

prophetic word; thirdly, power with God in prayer and calling on His Name; fourthly, the element of spiritual judgment; and then finally the power to bring Christ in so that He acquires the place among God's people that He should have.

I think we can see that all these elements are of great value in any locality, and there is no reason why they should not be present, for the days in which Samuel is introduced were about as bad as they could be. Indeed, they are referred to at the end of Psalm 78 in terms that show that the conditions among God's people had at that time become as bad as they could be, but they afforded the background for God to intervene in His sovereignty to bring in David, and through him to establish all His thoughts concerning His people.

But then, before God brought in David, there was this previous history having its rise in the exercises of a godly woman named Hannah. There is no reason why the spirit of Hannah should not be with us, for the conditions publicly in Christendom are morally the same as the conditions that obtained in Israel in Hannah's day. That is, that which claims publicly to be in the position of the priesthood is corrupt, and so much evil and corruption of every kind are now connected with what claims to be divine service that it is nauseous to Him, so that the Lord's word to Laodicea is, "I am about to spue thee out of my mouth" (Revelation 3:16) -- a very strong expression, showing how the Lord regards the state of indifference to what is due to Himself and His

Name that marks the christian profession at the present time.

But it was in the presence of such conditions that Hannah had her exercises, her husband apparently satisfied to go on with what was formal; the yearly sacrifice was quite sufficient for him, so that he could hardly understand Hannah's exercise that she could be content with nothing less than a son. What God has in mind for His saints is that they should move before Him and serve Him in the character of sons, and Hannah desired a son. Elkanah said to Hannah, "Am not I better to thee than ten sons?" (1 Samuel 1:8), but Hannah pursued her exercise and in due course God gave her the son that she had asked for, and he was named Samuel, which means, 'Asked for of God' (footnote c).

Now this is a most important matter for us to bear in mind, beloved brethren, and it is always open to us to ask of God. Samuel represents what is brought in on the basis of asking of God, so that whatever needs may disclose themselves in a locality, whatever falling short there may be in the actual answer to the truth, there is always open to us this avenue of asking of God. God loves to give in answer to requests, as the Lord said, "how much rather shall the Father who is of heaven give the Holy Spirit to them that ask him?" (Luke 11:13). Hence Samuel represents what is brought in on the principle of one exercised soul having asked of God, having had discernment of conditions, and intelligence of what was needed to meet those

conditions. It says of Samuel that he ministered before Jehovah being a boy girded with a linen ephod; that is, he morally displaced the priesthood that was so corrupt. Officially he was not a priest, for though a Levite he was not of the house of Aaron, but morally he was one. He ministered before Jehovah girded with a linen ephod.

That is the first thing to be considered in any locality: what is priestly, what will minister to the pleasure of God, not doing it in a merely formal way, but as having the moral conditions that the service of God requires, because it says that Samuel was girded with an ephod of linen. That represents that the moral conditions suitable to the priesthood were found with Samuel, even though at this time he was but a boy. That is what God looks for in His people; it was being developed, though in but small measure as yet, and God could now set aside the official priesthood that was so corrupt and distasteful to Him. I believe it is always God's way that, if He is going to set some thing aside, He has already there in existence what is qualified to replace it. So you remember when the disciples spoke to the Lord about the temple and called His attention to the fine buildings, He told them, "not a stone shall be left upon a stone, which shall not be thrown down" (Mark 13:2). The Lord had there the widow who had cast in her two mites into the treasury, and therefore that which was only formal could be set aside; what was pleasing to God and devoted to His service was already there in the person of the

widow.

That is always a principle with God, and I would urge upon the young brothers and sisters to start young in considering what is pleasing to God so as to develop in what is priestly. We can only develop what is priestly by being in the presence of God and being attentive to the Holy Spirit. It is only thus that we shall develop in what is priestly, but that is what counts above everything else in His testimony, and everything that is pleasing to God develops out of what is priestly. What Samuel was as a great prophet, what he was as a great intercessor and one who had power with God as calling on His Name, and what he was as a great judge, all flow out of his beginnings in priestly activities. He was not a priest officially but he was one morally, and it is exactly the same today with the saints of God who give place to the Spirit of God; they are characteristically priestly, and displace all that is formal and official in the priesthood around us. God passes over all that, and will shortly set it aside completely, because He already has in its place that which pleases Him.

So it says that Samuel's mother made him a little coat and brought it to him from year to year. How important this maternal element is in any company, the element that, as having already considered for God, will watch the growth of that which is young in the company. The suggestion is that there was normal gradual growth, and each year a fresh coat was needed, and it was the mother that brought it. It is most important that there should be this maternal

watchfulness as to the spiritual growth of those who are younger, that there may be a steady development of what is priestly in the local company, because, I say again, what is priestly underlies everything else. There can he no power in the prophetic word, or with God in intercession, or in the spirit of judgment -- there can he no power in any of these directions, save as it finds its roots in what is priestly.

In 1 Samuel 3 we find that it says, "the boy Samuel ministered to Jehovah before Eli". It is very interesting to notice how the Spirit of God presents Samuel in contrast to what was around. In chapter 2: 11 it says, "And the boy ministered to Jehovah in the presence of Eli the priest". And then we have a section which describes the evil and utter wicked-ness of the official priesthood. In verse 18 it says, "And Samuel ministered before Jehovah, a boy girded with a linen ephod", and in verses 22 and onwards we get the incapacity of Eli, his oldness and his lack of moral power, so that while he reproves his sons, he has no power with them. In verse 26 it says, "Samuel grew on, and was in favour both with Jehovah and also with men". Then we get in the final section in that chapter the man of God coming to Eli and conveying to him God's judgment of his house. Chapter 3: 1 reads, "the boy Samuel ministered to Jehovah", that is, the Spirit of God is continually reverting to Samuel in contrast to all that is around, which is so displeasing and abhorrent to God.

In chapter 3 the Lord honours Samuel and calls

him by name, saying, "Samuel, Samuel!" Samuel was slow to understand who it was speaking to him, but eventually he says. "Speak, for thy servant heareth". It says, "Jehovah came, and stood, and called as at the other times, Samuel, Samuel!" That is, Jehovah is now definitely taking account of what was there. I am seeking to apply this to the conditions that may obtain in our localities, because as the truth that God has ministered among us is responded to by us, there is that which provides a full answer to Him notwithstanding the corrupt state of things around us.

So God is honouring Samuel. Jehovah came and stood, and stood means took up His stand deliberately. He was standing in relation to Samuel. Judgment had already been pronounced on the system around, and Jehovah was taking His stand in relation to Samuel: was Samuel going to fail Him or not? That is the position now; the Lord has passed by that which is around us and has taken His stand in relation to what God has brought in vitally, though in smallness. The point is, are we going to fail Him, or are we going to answer fully to all that He looks for? He knows Samuel and calls him by name. He would give Samuel to know that He knows him by name, and Samuel says, "Speak, for thy servant heareth", and then Jehovah says a most remarkable thing to Samuel. We do not know exactly what Samuel's age was at that time, but he was sufficiently young to be called a boy, and Jehovah tells him what He was about to do in Israel, a thing,

"at which both the ears of every one that heareth it shall tingle". That is, the Lord does not hesitate to say to the boy that the conditions around him, in the midst of which he was, were so bad that He was coming in in the most drastic judgment. He would have the boy understand all this.

So it is important for the young to face these things; it is a question of understanding what the privilege of our position is, that through grace we are found in separation from evil around, and in a place where the truth is known; and the question is, What are we going to do with it? Are we going to see that the conditions provided are maintained so that the service of God can go on to the end? The Lord did not hesitate to tell Samuel what He felt about these things, and about Eli, and Eli's house; the whole matter was laid out before Samuel. We can understand why Samuel would fear Jehovah. We can understand how it would promote the spirit of fear in his heart, as he found himself in the presence of Jehovah who spoke to him of doing such a thing in Israel.

Jehovah was not sparing Samuel, so to speak; He was making him feel the seriousness of having to do with God, for there is to be no trifling with the holiness of God. With a sense of that, Samuel is to speak with spiritual power. It is a question of God, His house and His service, and the holiness that becomes it, and Samuel is to understand that God will maintain the holiness proper to His house. So Eli calls upon Samuel in the morning to tell him

what Jehovah had said. Eli says, "I pray thee, keep it not back from me: God do so to thee, and more also, if thou keep back anything from me of all the word that he spoke to thee". And it says, "Samuel told him all the words, and kept nothing back from him". Samuel was faithful. In Jeremiah 23:28 we read, "he that hath my word, let him speak my word faithfully". I believe it was this faithfulness on Samuel's part in telling Eli exactly what Jehovah had said, although extremely painful and difficult to do, that established him as a prophet of Jehovah. He would say, Now I have one I can rely on, someone who will not water down My word to make it popular, someone who will convey My word faithfully.

And it says, "Samuel grew" (chapter 3: 19). How encouraging all these statements are in the early chapters, the Spirit of God taking account of the growth that was going on, starting with what was small. The Spirit of God watched it and recorded it as it grew in priestliness and faithfulness in regard to the word of Jehovah. There was at any rate someone in Israel who would pay attention to what He said. "Jehovah was with him, and let none of his words fall to the ground. And all Israel, from Dan even to Beer-sheba, knew that Samuel was established a prophet of Jehovah". So he is established a prophet, but what underlies it is priestliness, ministering to the Lord clothed with the linen ephod.

What is needed is the prophetic word. It says in the prophet Hosea, "by a prophet Jehovah brought

Israel out of Egypt, and by a prophet was he preserved" (chapter 12: 13). The prophetic word is intended to deliver the saints from the world, and to preserve them as they pass through the wilderness identified with the service and testimony of God; hence it is always needed, so the epistle to the Corinthians encourages us to desire the ability to prophesy (1 Corinthians 14:1 - 5). We have to see to it that we are following after love, and then we may desire earnestly the best gifts.

All our desires for ability to prophesy should be prompted by desire to see the saints prosper and to promote the pleasure of God in His people. If that is the basis of our desires, we may desire earnestly that we may prophesy. It is a question of bringing in what is needed, and so we get instruction as to the gift of prophecy, and one may mention at this point, how Isaiah in the 6th chapter tells us of his own conversion, and how one of the seraphim flew to him with a live coal taken with tongs from off the altar, and touched his lips, and said, "Behold, this hath touched thy lips; and thine iniquity is taken away, and thy sin expiated" (verse 7); and then Isaiah heard a voice saying, "Whom shall I send, and who will go for us?" (verse 8). That is, someone is needed. Let us bear that in mind; someone is needed to convey the mind of God. It is a means by which the people of God are preserved. Isaiah says, "Here am I; send me". The idea of being sent is that you have a message. So Samuel starts his history as a prophet by having a message, and telling it faithfully. It is

important to recognise the need, and to get to the Lord about it, as ready to be available, not wanting to be someone, equally pleased that it should be someone else, but at the same time not holding back, but accepting responsibility. "Here am I; send me".

Now Scripture shows that sisters also may prophesy, and that they may have their part in conveying the mind of God. That is a feature that showed itself in the early days, it was there in Anna, it was there in the daughters of Philip, but we do not often see it now. It may be a question for sisters as to whether there is something lacking in this respect, whether that feature which ought to be found among the people of God is lacking, because evidently it has a place. Sisters may exercise an influence in the way in which they may convey the mind of God as having received it themselves, and as being marked by moral power as those who have to do with God. So this element of prophesying was found with Samuel, and it says that "Jehovah revealed himself to Samuel in Shiloh by the word of Jehovah".

At the end of 1 Samuel 3 we find that the mind of God is now being manifested, and what is priestly having been secured and being maintained, this element of prophesy is greatly increased. So that when David flees from Saul to Samuel, and Saul hears that David is at Naioth by Ramah, Saul follows him there, and he finds a company of prophets prophesying and Samuel standing as president over them, and Saul is exposed, and he lies down naked (1 Samuel 19:18 - 24). It shows what

power there was, all springing from the early beginnings of which we have spoken.

Christianity as characterised by Mystery, pages 281 - 289 [1 of 2]. Perth, W.A., 2 August 1947.

THE CONTINUANCE OF THE TESTIMONY

J. Taylor

2 Timothy 2:1, 2; Genesis 9:1; Genesis 18:17 - 19

I just wish to go on to Abraham for a moment. God says, "Shall I hide from Abraham what I am doing?". He says, Abraham is going to command his house. "For I know him that he will command his children and his household after him". "After him". I want you to take notice of that. Abraham served in his own day; he was a prophet; he was the custodian of the testimony in his day. He was a stranger and a pilgrim on the earth. He had an altar and he had a tent. Now, he says, I do not wish this to discontinue. I appeal to you, beloved friends: things are not to be discontinued. God will have them continued. Now do you want them continued? Then what is the word? The apostle says to Timothy, "But thou, abide in those things which thou hast learned" (2 Timothy 3:14). "The things that thou hast heard of me" (2 Timothy 2:2)! Continue in them! Abraham said, I want strangership and pilgrimageship in my sons to be maintained on the earth. That is what Abraham wanted. "I know him", said Jehovah. How precious that is! Enoch had the witness that he pleased God. He is more honoured than Noah, although Noah is attested righteous, the only righteous man in his

generation. But of Abraham He said, "I know him, that he will command his children and his household after him". See how he nourished Isaac; how he looked upon Isaac! What possibilities there were in Abraham's mind in that child Isaac! How he nourished and cherished the child. He says, virtually, 'Isaac, you will be after me'. He, in fact dwelt in tents with Isaac and Jacob. He was true to his calling, and he made it sure that both Isaac and Jacob should be brought up in the customs of strangership and pilgrimageship on the earth. That is how to bring up children. One can only speak of it; for it is a poor thing to refer to oneself. We are all failures; but there is the light; Abraham's sons dwelt with him in tents. At any time Isaac and Jacob could see their father's altar. What an example! He commanded his children and his household after him; and what more? "And they shall keep the way of Jehovah". How restfully Abraham would depart! Indeed it was handed on to Isaac and to Jacob and to Joseph. "I die", says Joseph, "and God will certainly visit you, and bring you up out of this land, into the land which he swore unto Abraham, to Isaac, and to Jacob" (Genesis 50:24). How restfully he would depart in the light of divine interventions.

I want to dwell upon Abraham. He commands his children and his household after him. "And they shall keep the way of Jehovah, to do righteousness and justice". Now, we ought all to be exercised, the elder ones as well as the younger, that in as far as in us lies, those that are to follow have a good example.

We know that all depends on God; we know that; but nevertheless God loves to leave with us what we can do, and to credit us. He credits Abraham here for all that should follow after him. Think of the extent of the horizon opened up. "They shall keep the way of Jehovah to do righteousness and justice". What then? "in order that Jehovah may bring upon Abraham what he hath spoken of him".

How important then that the young should be brought up in right surroundings and with a right example before them! The man of faith, as I said, always provides for what follows. If the assembly is taken, as it will be presently, there will be no void. The Lord indeed says, "when the Son of man comes, shall he indeed find faith on the earth?" (Luke 18:8). But it does not say, He shall not. He shall. One would feel it, to have to go, and think of the earth left without faith. One would rather stay. I am speaking deliberately. I would rather stay than go and leave the earth without faith. If one has to go, let one see to it that there are those to carry on the faith. I am not speaking in a literal way, but I am speaking of a principle. Timothy was Paul's child, not according to nature, but in a spiritual way. Have you ever had a convert? What kind of example have you set him? Has he become your child? If a convert does not become a child, it is a poor thing.

Paul had the light of sonship in his heart. "God", he says, "who set me apart even from my mother's womb, and called me by his grace, was pleased to reveal his Son in me, that I may announce him as

glad tidings among the nations" (Galatians 1:15, 16). It was not to him but in him. That was the kind of gospel that he preached, and his converts were to be sons. They were to be sons of God. "Ye turned to God from idols to serve a living and true God, and to await his Son from the heavens" (1 Thessalonians 1:9, 10) -- His Son from heaven.

Timothy became Paul's child in a special way. He lived with Paul; he ministered with Paul; he imbibed Paul's spirit; he knew his manner of life; he became like his father. And Paul said in his heart, I have a child, and in that child is the security for continuance. "Thou therefore, my child, be strong in the grace which is in Christ Jesus. And the things thou hast heard of me in the presence of many witnesses, these entrust to faithful men" (2 Timothy 2:1, 2). He was to take care of them. Be sure that if you entrust them to anyone, let him be faithful. That is the idea. Let us see to it, dear brethren, that the things which have come to us do not deteriorate. Let us see to it that divine things are continued in the liberty and dignity and in the power of sonship. A son has no fears as to the happenings at the present time. He is like Abraham, he is in the secret. It is a wonderful thing to be in the secret. What was going to happen? Sodom was about to be destroyed. That is to say, the world besotted with corruption and wickedness, was going to be destroyed. "Shall I hide from Abraham what I am doing?" No, Abraham was to be let into the secret. Why? Because he had in his mind the continuance of

things, important things, and important testimony in his family; therefore he should know.

So, beloved friends, it is with ourselves, if we are in the secret. The son has no misgivings, no uncertainty of mind. Things are all as clear as the noonday sun to him. He looks at occurrences on earth as mere incidents; they are fitting into the carrying out of the divine will. All would tend to the one great and glorious end, that is to say, the ripening of the time when the Lord Jesus shall appear; and I would repeat, that what should be upon our lips is the appearing. We want Him to come. We are not unconcerned as to that. Like Enoch, our testimony is that the Lord cometh in the midst of His holy myriads. Ours is not an unexpected end; it is an expected end. Is it so with you? Shall the translation, shall the coming of the Lord, be unexpected? God forbid! We are expecting things. Enoch had no doubt about it. He says, "the Lord has come" (Jude 14). He had no doubt about his own translation, because he pleased God. I do not know anything more blessed down here than the sense that one is moving about for the pleasure of God, and then talking, not about that, but about the coming of the Lord. "The Lord", he says, "has come amidst his holy myriads".

I have wanted to make clear to you that the exercise with those who have faith is that things should be continued down here; that we serve our own generation by the will of God, and are exercised that, if the Lord is pleased to remove us, the service should continue, and that it should continue equal to

what was committed to ourselves. God grant that we may all be exercised as to these things. If you see the work is to be done, you are exercised; and then you get into the sense that you have to do your part, and gradually you will acquire a little ability; you will become a servant in the testimony. The Lord grant that it may be the desire of every one of us here.

Ministry by J. Taylor Volume 7, pages 185 - 189 [2 of 2]. Glasgow, 1915.

SHORT PAPERS ON THE CHURCH NO. 2 -- ITS DIFFERENT ASPECTS

M. W. Biggs

In our last paper we considered the subject of the formation of the church of God. We saw that it was formed by the coming of the Holy Spirit, that it continues to be extended by means of the gospel, and embraces every one who has received the gift of the Holy Spirit. In this paper we shall inquire as to the various aspects in which this company is viewed in Scripture.

There is that which is distinctive of the church of God, that which had not been true of any other company previously; but there are also other things true of the church of God as being that in which the continuity of God's ways is seen. Thoughts of God are maintained in the church today which had been partially true of His people Israel, or even of the temple in Old Testament times.

The truth relating to the church of God, viewed in that aspect which is peculiar to it, is called the

"mystery". This was not revealed in Old Testament days, but was communicated by special revelation to the apostle Paul (Ephesians 3:4, 5).

The words of the Lord Jesus to the persecuting Saul of Tarsus first disclosed, or intimated, this "mystery", which had been kept secret since the world began. Not 'Mine' but "ME" does the Lord call the suffering believers (Acts 9:4)! They were His body! The saints had been baptised by one Spirit into one body. Christ speaks of those suffering ones as Himself. The Holy Spirit had come and had formed the body of Christ here. This is peculiar to the church of God. It is the body of Christ!

There had been a "people" of God; there had been God's house; there had been priests; there had been the city of God's King; but no other company of persons ever had been "Christ's body" (1 Corinthians 12:27)!

If God permit, we shall consider this view of the church in our next paper. In this it must suffice to say that the subject is referred to in the epistles of Ephesians, Colossians, 1 Corinthians and Romans.

In Ephesians we have the fullest development of the truth relating to the assembly. It is there seen as the subject of eternal counsel. It is referred to as the body of Christ and hence as His fulness (Ephesians 1:23).

In Colossians the church as the body of Christ is viewed as that which is qualified and capable for the display of Christ. The fulness of the Head is available to the body. (See Colossians 1:27; Colossians 3:9, etc.)

The epistle to the Corinthians presents a more

limited view of the body. It is there seen as complete on earth at any given time, and Christians in any locality are characteristically the body of Christ (1 Corinthians 12).

The subject is introduced in the epistle to the Romans to show us our right position and responsibilities in the christian circle (Romans 12:5). Any idea of independency is ruled out of court.

This, then, is that which is distinctive of and peculiar to the church of God. Believers are "Christ's body". Wonderful fact!

But the church is also that in which the continuity of God's thoughts and ways is seen. Hence, while it is peculiarly the body of Christ, it is also the house of God, it is addressed as being the candlestick or light-bearer, it descends from heaven as a city, and is seen, too, as the bride.

While the truth of the body of Christ was 'kept secret' it was no new thought to hear of the house of God, or of a temple, or priests, or even of a bride, or city. These ideas are not peculiar to the church. They may be realised in a fuller and more wonderful way now; but the ideas are neither new nor peculiar to Christians.

There is a development, however, in the ways of God in bringing these truths out in Old Testament days. We do not find any allusion to God dwelling among men till after He had figuratively redeemed His people Israel (Exodus 15). Nor is the temple spoken of till long after the children of Israel were in the promised land. God dwelt in grace among His

people in the wilderness in a tabernacle; the temple was His sanctuary in the days of Solomon's glory.

A desert was no place for a city. A city has foundations, and stability marks it. It is a centre. So we read in Psalm 122.

And at length the prophets speak of Israel under the figure of a bride -- alas, an unfaithful one! The Song of Solomon is the song of love of Zion's King, when the day of gladness will be known on earth by Jerusalem.

But the tabernacle constructed by Moses is nowhere to be seen today; the temple erected by Solomon has long since disappeared; Jerusalem, the city of the great King, has been laid in ruins more than once; and no gladness marks the day of Zion yet!

Is there, then, no dwelling-place for God? Are there no priests? Is there no temple, no city, no bride? Is there no witness for God today on earth? Impossible! God cannot be defeated! The church of God is here, the body of Christ! Every thought is to be maintained in the church. It is the house of God -- Jew and Gentile are builded together for a habitation of God in the Spirit (Ephesians 2:22).

The church grows into a holy temple in the Lord and is ever characterised by this fact, "for the temple of God is holy, and such are ye" (1 Corinthians 3:17).

It is the vessel of light, the candlestick; for to the church, not to Jews, we must turn if we are to find a testimony for God now (Revelation 2 and 3).

In a coming day the church will descend from

heaven as a city, having the glory of God (Revelation 21:10). And, as the eternal day is introduced, she will be as a bride adorned for her husband (Revelation 21:2).

What a remarkable company this must be! Able to display Christ, to enshrine the glory and presence of God and to approach Him who dwells among them, and to bear witness to the light in a world of darkness! It will diffuse the light of the glory of God in a coming day and in eternity will ever abide in the love of Christ!

Reader, are you of this company, the church of God? If you are Christ's you are! If you have repented towards God and have had faith in the Lord Jesus Christ, and have received the Holy Spirit, such is your happy portion. But only so. Nothing else avails. No outward membership of a christian body, of a church, however ancient it may be, no participation in sacraments however regarded can give you a part in the body of Christ, the church of God. There must be a living link with Christ. We receive the Spirit of God by the report of faith (Galatians 3:2), and by "one Spirit we have all been baptised into one body, whether Jews or Greeks" (1 Corinthians 12:13).

The Believer's Friend, Volume 8 (1916), pages 62 - 67.

ENCOURAGEMENT THROUGH TESTING

There has been much to encourage in all the testing way one has been travelling. One feels desirous of better understanding and profiting by the details of

the Lord's ways with us, and so better formed in the result He would produce with us.

It tenderly sweetens all to know that He produces that He might joy over us. It is for His joy, and He presents it in His joy to the Father. The Father, too, chastens us for our profit; and that we might be partakers of His holiness (Hebrews 12:10).

The Son is the Example and the Leader -- the pre-eminent One in this path, which ends in the very glory of God in entire conformity to Christ. He learned obedience by the things which He suffered (Hebrews 5:8).

To have anything of substance to pass on to others, this way must be proved. One has but ever so feebly experienced it, but yet enough through His mercy to have seen others rejoiced by the passing on of what has been gained by being made to drink of the "brook in the way" (Psalm 110:7).

Extract from Letters of J. B. Catterall. Words of Grace and Comfort, Volume 4 (1928), page 188.

SINGING

P. J. S. McMullan

Hebrews 2:11 - 13; Exodus 15:1, 2, 16 - 21; 1 Samuel 18:1 - 9; Acts 16:19 - 28, 40

I would like to speak, dear brethren, about singing. It is a marvellous matter that men and women, and boys and girls, can address God together in song. How blessed and happy it is to sing. James says, "Is any happy? let him sing psalms" (James 5:13). Do you sing of your experience with God? David, as we know, set on the service of song, and he made many instruments wherewith to praise Jehovah (1 Chronicles 23:5). What a man David was, typical of Christ Himself, the One who not only set on, but also leads, the praise to the blessed God. What a privilege it is to be living in this dispensation when the knowledge of God has been brought to us through the service of Christ and the Holy Spirit! Thank God, not only have divine thoughts been made known, but there has been an intelligent answer to divine Persons from the hearts of God's people.

How do we sing the hymns when we are together? Do we just sing along with everybody else, or are our affections in exercise as we sing? Do we sing from the heart? (See Psalm 57:7; Psalm 108:1). I believe the Lord delights to hear His people singing His praises, and the praises of the Father. It is a wonderful experience, under the control of the Spirit, to be engaged affectionately, spontaneously and intelligently in response to God Himself. What experiences we have on the first day of the week!

So we have read these four well-known passages: firstly, of the Lord singing the Father's praises in the midst of the assembly; then of the redemption song sung by Moses and the children of Israel after they had crossed the Red Sea; then of those singing and dancing women, who came out to meet king Saul, and who said, "Saul hath smitten his thousands, and David his ten thousands"; and then of Paul and Silas in prison, yet singing to God.

In Hebrews 2 the Lord, as in resurrection, says, "I will declare thy name to my brethren". On the resurrection morn, the Lord Jesus told Mary to "go to my brethren" (John 20:17). "My brethren" -- how the Lord must have delighted to use that blessed appellation of His disciples. They had companied with Him through the three and a half years of His sojourn here, but now, through His death and resurrection, one order of man had been closed up before God, and a new order introduced. So, the Lord could associate His disciples with Himself as "my brethren"! Does that not stir our affections for Him? Think of that glorious One, risen out of death, walking upon this very earth again, about to go up on high, not just to receive the honour and glory of the Father, but as leading the way in which His own are to follow: "I ascend to my Father and your Father, and to my God and your God" (John 20:17).

"In the midst of the assembly will I sing thy praises". How blessed it is to contemplate the Lord, not only making known the Father's Name, but leading in response Godward. Oh! let us have our

part energetically and affectionately in the service of God. We have been taken up to have part eternally in the service of God, and at the present time let us give our all to Him.

Jehovah came down into the garden looking for Man and his wife (Genesis 3:8, 9). Think of God having a need that you and I can satisfy! We can contribute to God's pleasure by responding to Him. What a difference that makes then to what we may refer to as 'saying our prayers'; in prayer, we can respond to the Father intelligently, can speak to Him not only about our needs, but also about Himself, about His blessed Son, our Lord Jesus Christ, about His interests here, about our local brethren -- they ought to be very well-known in heaven. Do we speak to the Lord about our brethren every night? He knows what they need, and He likes us to be sym-pathetic with Him in relation to the saints. I believe the Lord loves to answer the prayers of His saints.

Now this passage in Exodus 15 is often referred to as the first instance of singing in the Scriptures. Of course, we have that interesting passage, "When the morning stars sang together" (Job 38:7), a beautiful suggestion of the heavenly host being appreciative of what God was doing when He created the heavens and the earth. But here we have the first occasion of men singing -- a redeemed people have much to sing about! The children of Israel had just come out of Egypt, having passed through the Red Sea. What a deliverance God wrought for His people!

"Then sang Moses and the children of Israel": do you not think that their hearts were in it? They had been in servitude in Egypt and God had come in for them and led them out, through Moses, across the Red Sea. When the Egyptians had pursued after them, God rolled back the sea upon the Egyptians. Well may the children of Israel celebrate the greatness of Jehovah: "I will sing unto Jehovah ... The horse and his rider hath he thrown into the sea. My strength and song is Jah, and he is become my salvation". Can we too not say that the Lord is our strength? Does He not help us? I appeal to my younger brethren, Prove Him and see how He will help you. We often try to work things out for ourselves, but let us not forget that the same Lord who died for us will help us through our christian pathway here. Oh! dear brethren, let us be more simple and dependent in our lives day-by-day.

No doubt Moses sang this song fervently -- what vision he had; he says at the end of the song, "Till the people pass over that thou hast purchased. Thou shalt bring them in". Moses had the long view, looking forty years ahead to when God would bring His people into the promised land. "Till the people pass over that thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance, the place that thou, Jehovah, hast made thy dwelling, The Sanctuary, Lord, that thy hands have prepared". What a song it is, a song of the redeemed.

Think of God going to bring His people in and

"plant them in the mountain of thine inheritance". If you plant something it is in view of having pleasure from it when it grows. Did you ever think that God has chosen you for His pleasure, that He has a place for you, no matter what age you are, in His glorious system of things? Let us yield ourselves totally and affectionately to the Lord afresh this evening, dear brethren, to the One who has wrought such a redemption for us. Miriam has a reply, an answering song, as it were: "Sing to Jehovah, for he is highly exalted: The horse and his rider hath he thrown into the sea" -- that is as far as she gets. Miriam appreciated deliverance, but Moses goes further, right on to the purpose of God to bring His people into the land.

In 1 Samuel 17 David went down to the camp of Israel at his father's behest to bring gifts to his brethren and to the captain of the thousand. There David learned about Goliath, the Philistine, who "drew near morning and evening forty days" (verse 16), and he perceived that Goliath defied "the armies of the living God" (verse 26). What perception David had! He takes up things from that point of view, and so he "ran towards the ranks to meet the Philistine ... and killed ... him completely" (verses 48 - 51). Oh! dear brethren, think of the way in which Christ has delivered us from the power that stood out against us, and from what is still against us, for the Philistine mind is always active against the people of God. But the Lord, as typified in David, is the One who has dealt with it.

David not only killed Goliath, but there was a great slaughter of the Philistine army. It says, "And it came to pass ... when David returned from the slaughter of the Philistine", that these women came out "singing and dancing, to meet king Saul, with tambours, with joy, and with triangles". We can understand them being so happy, can we not? What a deliverance had been wrought for them, not only in the disposal of Goliath, but of the Philistine army. Let us too keep out the Philistine mind by having Christ in our affections, by making room for Him, like these women, who not only were singing, but they were dancing also. They are energetic in their appreciation of David.

Saul heard what these women said, and he did not like it; he is being displaced. We do not like being displaced, do we? But we have to make room for our David, for Christ, in our affections. David won the hearts of these singing and dancing women, who say, "Saul hath smitten his thousands, and David his ten thousands". Oh! what a victory has been our Lord's. I appeal to my younger brethren: The Lord Jesus Christ has wrought a great deliverance for us, not only for the old brethren, but for us all, down to the youngest believer. Is He not worthy of our affections? Could we not be caught up in a song like this? These women "came with tambours, with joy, and with triangles". They are really putting their energy into showing their appreciation of David, who has slain "his ten thousands". Well, David is seen to be morally fit to

be king; what a beautiful type of Christ he is! Let us be faithful to the Lord, dear brethren, and energetic in His praise, like these women. He stands out in superiority, worthy of our affections!

Now I refer, in closing, to Acts 16. Here we have two servants of the Lord, Paul and Silas, unjustly scourged and cast into prison, in the ways of God. The jailor was charged "to keep them safely", so he "cast them into the inner prison, and secured their feet to the stocks". Think of that! Two servants of the Lord, sitting in darkness on the floor of the prison at midnight, their feet in the stocks. Were they sad? Were they feeling sorry for themselves? Ah! no. Does it say, 'At midnight, Paul and Silas were saying their prayers'? No, "And at midnight Paul and Silas, in praying, were praising God with singing". These two servants of the Lord, in this most inhospitable situation, are active in prayer and praise to God, and in that service of praise to God there is a testimony rendered to their fellow-prisoners. What a testimony praise and worship are in themselves! It says, "and the prisoners listened to them". I believe that they had never heard the like of that before -- two prisoners, with their feet in the stocks, praising God.

"And suddenly there was a great earthquake". God was taking account of the fervent response of His servants, who, though in circumstances of adversity, in their spirits were free and unhindered in response to Himself. "And suddenly there was a great earthquake ... and all the doors were

immediately opened, and the bonds of all loosed", and the jailor and his house get the blessing! How marvellous is the way God works! The Lord arranges the affairs of His saints, each one of us; let us be responsive in them to Himself.

The praetors "came and besought them, and ... asked them to go out of the city", so Paul and Silas are released from prison. And what do they do then? -- "they came to Lydia; and having seen the brethren". Did they give an account of their night in jail and the scourging they had endured? It says, "having seen the brethren, they exhorted them and went away". Think of that! Those servants of the Lord, no matter what their own conditions are, their affections are still going out to God Himself, and they are still thinking of those that are the Lord's, "the brethren". No doubt it was a cheer to Paul and Silas to see them, and a cheer too to the saints to see that Paul and Silas were now out of prison. What men they were! What singers they were!

Let us be sure, dear brethren, that our affections are truly in what we are doing for the Lord, that we may be preserved energetically in life and vitality for Him. What a day we live in! The coming of the Lord is near, we believe. What has He given you to do in the meantime? That is a sobering question; let us each see that we address it. The Lord would have something for each of us to do. It may be by way of exhortation and cheering one another. Paul, as prisoner of the Lord, could take courage when he first saw the brethren at Rome (Acts 28:15). Well,

let us be an encouragement to one another, and let us have our affections in what we are doing. May we be preserved from mere formality that we may be here vitally for the Lord until that day when He takes us to be with Himself. May He help us, for His Name's sake.

Markinch, 27 April 2000.

SPIRITUAL ELEMENTS ESSENTIAL IN LOCALITIES

A. J. Gardiner

1 Samuel 2:18, 19; 1 Samuel 3:1 - 4, 10 - 21; 1 Samuel 7:8 - 10, 15 - 17; 1 Samuel 16:1 - 3, 12, 13

In chapter 7 we find that what comes to light is the power that Samuel had with God. In the beginning of the chapter he had told the people to apply their hearts to Jehovah to serve Him only, and He would deliver them out of the hand of the Philistines. "And Samuel took a sucking-lamb, and offered it as a whole burnt-offering to Jehovah"; he does not disguise the true state of things. The sucking-lamb denotes smallness, it was just a sucking-lamb, not a bullock, but very small, indicating the smallness of their measure at that time. He does not pretend that things are better than they are, but it is the beginning of recovery, and the whole burnt-offering speaks of what is for God. The completeness of our acceptance in Christ remains unchanged, though our measure be small, and we can be brought in in the unchanged acceptance of Christ Himself and the value of His

death, as indicated in the sucking-lamb. The measure may be small, but that does not alter the acceptance in which we stand before God. "And Samuel cried to Jehovah for Israel, and Jehovah answered him".

He heard Samuel; the Spirit of God is stressing Samuel. If we are prepared to start with what is priestly, and go on growing in that, and seeking the pleasure of God in His people, what may not result from it? It says, "Jehovah answered him". In the Scriptures, Samuel is remarkably honoured hundreds of years afterwards; according to the prophet Jeremiah, it is recorded that Jehovah said to Jeremiah, "Though Moses and Samuel stood before me, my soul would not turn toward this people" (Jeremiah 15:1), evidently alluding to the great power that Moses and Samuel had as intercessors, but even they would not have availed to turn Jehovah toward His people, for the state in Judah was so bad. So God honours Samuel centuries afterwards.

In Psalm 99 he is mentioned also, "Moses and Aaron among his priests, and Samuel among them that call upon his name" (verse 6); so it is open to us to develop power with God. How valuable this can be in any local company: power to be able to call upon God, and to get an answer from God. We get other instances in Scripture of God taking account of what individuals are. He says, "Shall I hide from Abraham what I am doing?" (Genesis 18:17). He was taking account of Abraham, and what Abraham was as walking with Him, and as pleasing to Him. "I know him", he says, "that he will command his children

and his household after him, and they shall keep the way of Jehovah, to do righteousness and justice" (verse 19). He knew Abraham and what he was in his house, and because of what he was in his house, it says, "Shall I hide from Abraham what I am doing?". And he is called the friend of God (2 Chronicles 20:7). Then we get Daniel too, he was greatly beloved (Daniel 9:23; Daniel 10:11, 19). And so it is open to us, brothers or sisters, beginning with what is priestly, to cultivate power with God as considering for God's pleasure in His people, and who can tell what that may effect in any locality?

Then in the end of the chapter Samuel comes before us as marked by spiritual judgment, a most important feature in the assembly. We are to judge angels and the world, and in view of our judging the world, God allows all sorts of matters to arise in the history of the assembly; they arise in localities, and have to be dealt in localities according to the spirit of judgment, that is, right judgment. "Judge not according to sight, but righteous judgment" (John 7:24). First of all, before any judgment is pronounced on a matter, the correct facts have to be carefully ascertained and thorough inquiry made, as we see in Deuteronomy 13:14 and Deuteronomy 17:4; then it is a question of bringing to bear upon these facts principles that are according to God.

So it says that "Samuel judged Israel all the days of his life. And he went from year to year in circuit to Bethel", that is, the house of God, a most important element in judgment, for in the house of

God, God requires that things should be suited to Himself. Paul says, "that thou mayest know how one ought to conduct oneself in God's house" (1 Timothy 3:15). We are always the house of God by virtue of the fact that God is dwelling in us by His Spirit, and that is a matter to bear in mind. You remember in Numbers that every leper and everyone that had an issue was to be put outside the camp "that they defile not their camps, in the midst whereof I dwell" (chapter 5: 3), that is the dwelling of God among His people was brought to bear upon them as the ground upon which they were to exclude everything that was not suitable to Himself.

So Samuel went from year to year and judged Israel. He went to Gilgal; this place suggests the cutting off of the flesh, what God has effected in the death of Christ, and what we are to maintain in the power of the Spirit; Samuel would bring that to bear on matters as they arose. How drastically God has dealt with the flesh in the cross of Christ, and the Spirit of God has come in in order that we may be maintained in what has been done for us! So Samuel would bring Gilgal to bear upon matters that arise.

Then he judged also in Mizpah. The meaning of Mizpah is 'Witness', and in Genesis 31 Laban says, "when we shall be hidden one from another ... no man is with us; see, God is witness between me and thee!" (verses 49, 50). Mizpah brings that side of the truth before us: God is looking on, that even when we are by ourselves, God is witness. If, at your leisure, you turn to Genesis 31:45 - 50, where the

place acquired its name, you will see the force of it. Samuel brings that to bear upon matters.

Then, finally, it says, "his return was to Ramah; for there was his house, and there he judged Israel; and there he built an altar to Jehovah". That was the place where he maintained his personal links with God. It represents one of the elements of our maintenance, our personal links with God -- a most important matter -- and that also becomes the means of judging things that arise. If we cultivate personal links with God, we shall develop the power of spiritual judgment.

In chapter 16, I think Samuel represents another element. I do not go into the detail of that chapter, but it is particularly occupied with a locality, that is, Bethlehem. It is in view of conditions pleasing to God being found in Bethlehem. Saul (that is, the first man at his best) had been rejected by God, and, speaking typically, the point is that Christ is to take his place. David was to be anointed, the man of God's choice; that is, to put it simply, the first man is not to be in evidence in our locality. Christ is to be everything and in all. That is what God has in mind, and that is what we should have in mind; we may say we are a long way from it, but let us keep the divine thought before us. Paul will admit nothing short of the divine standard in his labours. He says that he laboured to present "every man perfect in Christ" (Colossians 1:28).

Samuel was to go to Bethel to anoint to Jehovah a son of Jesse the Bethlehemite, to anoint the king

He had provided. Samuel understands that if Saul is to be set aside, there is sure to be conflict. He says, "How shall I go? if Saul hear it, he will kill me". If anything of the first man in any form has a place in any local company, and the Spirit of God is going to work with a view to displacing that and bringing Christ in, we may rest assured there will be conflict, and the point is how to go about it. It is like a general, considering the best mode of attack, how to achieve his end with the least possible loss; and Samuel said, "How shall I go? if Saul hear it, he will kill me". God said to Samuel, "Take a heifer with thee, and say, I am come to sacrifice to Jehovah. And call Jesse to the sacrifice", and we find in verse 5 that when Samuel moves to Bethel, he says to the leaders that he has come peaceably. "I am come to sacrifice to Jehovah. Hallow yourselves, and come with me to the sacrifice. And he hallowed Jesse and his sons, and called them to the sacrifice".

The idea of sacrifice to Jehovah was to be set before the elders of Bethlehem. Every true believer would respond to the idea of considering for God, and providing conditions pleasing to God in his locality, and so Samuel was to come to Bethlehem with the object of providing conditions that were pleasing to God, that which God could take pleasure in, and all were to be drawn into it. Samuel would bring the elders in too, and Jesse and his sons; all were to be drawn into this matter of considering for God with just one object in view, that conditions pleasing to God should be brought in. That necessitates

that Christ should be brought in. But then Samuel was also to take a heifer with him, and a heifer being a female animal represents, I believe, a certain subjective formation. What I take it to mean is this, that if we would help the saints in any place, we must not only bring in the authoritative word, the mind of God in prophecy, but be the exemplification of the thing; so Samuel was to bring with him the heifer, that which represented the subjective element. That is to say, he was not simply to go as a formal minister, but he was himself to exemplify what should be the result of the ministry in God's people, a most important matter.

One has often referred in this connection to the way Paul moved in relation to the Corinthians, bringing in the commandment of the Lord to correct the conditions that were there, but also sending Timothy, who, he said, "shall put you in mind of my ways as they are in Christ, according as I teach everywhere in every assembly" (1 Corinthians 4:17). There was not only an authoritative message, but there was the idea of the exemplification of the ministry, by means of which they would be brought to the remembrance of Paul's ways as they were in Christ, as he taught everywhere in every assembly. The Spirit of God will always support what is of Christ, as expressed livingly in a place.

I think the history of Samuel is of great interest to us as showing what spiritual elements may be brought in for the help of the saints in any company, arising out of what is priestly. If what is priestly is

brought in, and maintained, then there can be the development of the prophetic word, power with God in prayer, the spirit of judgment, and the power of exemplifying the truth as it is expressed in His saints.

May the Lord encourage us to go in for these things, for His Name's sake!

Christianity as characterised by Mystery, pages 289 - 294 [2 of 2]. Perth, W.A., 2 August 1947.

THE PASSOVER -- THE TENT OF TESTIMONY

F. E. Raven

Numbers 9:1 - 5, 15 - 23; Numbers 10:1 - 10

It is one of the most comforting and at the same time most establishing effects of the study of the word of God that we learn how unvarying are the ways of God. We get the ways of God presented in the Old Testament largely in types and figures, and opened out plainly in the way of doctrine in the New Testament; but whether in the Old or in the New, one apprehends that the principles of God's ways are unvarying. What God set forth in His dealings with the children of Israel in type and shadow, we get the reality of when we come to Christians in the New Testament. "These things happened to them as types" (1 Corinthians 10:11). This is very important, because it gives a sense of the unity of the word of God. There are many parts and many instruments, but perfect unity of purpose, of design, and of subject. We do not get one order of principles in the Old Testament and another in the New; but we

discern a little beneath the surface that the principles of the one are the principles of the other.

Just one word in regard to the book of Numbers. It shows us the people of God in the wilderness. Although the children of Israel are taken up and dealt with largely as a people after the flesh, God's provision and ordering for them present to us the type of His ways with a heavenly people; hence Numbers shows us also the lessons which a heavenly people have to learn in the wilderness. The subject of the previous book, namely, Leviticus, is that of approach to God. Numbers is not that, but the history of the people of God in the wilderness, and that is no doubt the reason why you get the prophecy of Balaam introduced into it. He is used of God to announce what His thoughts are in regard of His elect, redeemed people.

My purpose now is to show you the characteristics and the discipline of the people of God in the wilderness. I do not go on to Canaan -- heavenly ground -- but limit myself to the wilderness. That is our actual position, and it is a great thing to see what are the marks of the people of God in the wilderness.

The people begin in this scripture to be in movement. Movement is what properly marks people in the wilderness. There is no rest in the wilderness. Israel might have to tarry here and there, but the general principle of the wilderness was not rest, but movement, and the reason is simple -- they were on their way to the land, and it was not the thought of God about them that they should rest in

the wilderness. He might allow them to tarry for a month or a twelvemonth, or only for a night, but the general principle was movement.

I want first to show how it is that a soul begins the journey in the wilderness. No one begins the journey properly until delivered. I speak of deliverance in a limited sense, because there is a deliverance that has to be realised after you are in the wilderness. But there is a deliverance that is realised before you are started in the wilderness at all. In its full extent deliverance was not realised by Israel till they came to the land; the reproach of Egypt was not rolled away till they came to Gilgal. But when they entered the wilderness it is certain that they realised deliverance.

An undelivered Christian proves that he does not know God, for the knowledge of God is bound up with the deliverance of His people. God is revealed as a Saviour God. In connection with deliverance there are two qualities of God which must be known by every Christian entering on the wilderness: the one is God's grace, the other is His power. There never was a soul yet who came into the wilderness according to God but knew God in these two attributes. God reveals His grace in giving us salvation from guilt and sin; and He has revealed His power for our deliverance from Satan's power. That is the light of God in the heart of the believer. When Israel was brought out of Egypt through the Red Sea into the wilderness they knew the grace of God; they were delivered typically from the judgment of God

and from the power of the enemy. The righteousness of God has been vindicated as to the question of sin, and the power of sin is broken by the apprehension of the righteousness of God in the conscience. The two things cannot dominate in the soul; sin can no longer rule when the righteousness of God is apprehended. Further, God has declared His power in bruising the head of the enemy. Death has been annulled: Christ is risen, and the power of the enemy has been broken. I think that no one comes into the wilderness who does not apprehend that God has come out in this way on man's behalf.

How blessed is the thought of the grace of God in giving deliverance from sin; God putting forth His power to break the spell of the devil under which man was held. Man is naturally the servant of sin, and spell-bound by the god of the world. God delivers him by making that which was most terrible in the eye of man -- namely, death -- to be the way of His approach to man in grace; and this with the purpose of breaking the spell of the enemy over man, so that man might know the power of God as well as His grace. He "has been delivered for our offences and has been raised again for our justification" (Romans 4:25; Romans 5:1). Christ is risen, and in Christ risen the believer is justified.

But to come now to the true characteristics of the people of God in the wilderness. In regard to this I see two things. The first is the demand for moral cleanness; the next is the need of vigilance -- on the one hand the eye, and on the other the ear, on the

alert. The Passover demands moral cleanness; but as regards going forward, that demands that the eye should be on the alert. Israel had ever to be looking to the tent of the testimony -- that could not be apprehended by the ear, but by the eye. But in chapter 10 you find that the ear must also be on the alert. These are the proper characteristics of the people in the wilderness according to the mind of God.

It is the experience of God's grace and power that has brought us there. Man does not naturally like the wilderness; he very much prefers the world and sin. But, when you are come into the wilderness, the first thing that God looks for is moral suitability, and then alertness both of eye and ear. The one enables you to apprehend divine guidance; the other keeps you alive to any summons on the part of God. This last comes out in connection with the blowing of the trumpets. The priests blew the trumpets, but the ear of the people had to be ready to hear and to discern. If the trumpet give an uncertain sound who shall prepare himself for the battle (1 Corinthians 14:8)?

The first thing I desire to look at in detail is the Passover (chapter 9: 1 - 5). The Passover was the proper beginning of the history of the people with God. The blood of the passover lamb was for God, but the lamb itself was for the people. The blood was not for the people, save for shelter. The blood was the witness of life having been taken. The judgment of death lay on man through sin; the blood was the witness that it had been met. But inside their tents the people ate the lamb with unleavened bread and

bitter herbs. In the repetition of this we get what was in the nature of a commemoration.

Feasts, which were institutions with Israel, present truths which properly characterise the Christian. They are not typical of institutions for us. I think that we continually keep the feast; it is not commemorative for us. We should always keep in mind that Christ has been subjected for us to the judgment of God. The lamb roast with fire is a different idea from that of the blood sprinkled on the lintel. The remembrance of what Christ has been subjected to on our behalf would have a very great effect upon us. The practical working of it would be that we should not care to allow anything in ourselves inconsistent with it. We should feel the urgency of the demand to keep the Passover with moral cleanness.

If the flesh in its contaminating power is allowed, a man is not fit to eat the Passover. Our ways have to be judged in the light of God, for we must be in moral consistency with that on which we feed. If we have the sense of what Christ has suffered, I am certain we shall walk in self-judgment as the servants of righteousness having our fruit unto holiness. There may be a great deal of evil within us, but nothing is sanctioned that is inconsistent with the truth that "our passover, Christ, has been sacrificed" (1 Corinthians 5:7).

I almost dread to dwell upon this. It is so solemn to think that Christ has been subjected to the judgment of God on our behalf. I do not allow

myself to be contaminated, because I am keeping the feast. The admonition to the Christian is "let us celebrate the feast ... with unleavened bread of sincerity and truth" (1 Corinthians 5:8).

Ministry by F. E. Raven, Volume 1, pages 134 - 138.

LIVING STONES

R Besley

1 Peter 2:3 - 5; Zechariah 7:11, 12; 1 Kings 5:17; 1 Chronicles 29:1, 2; 1 Samuel 17:39, 40

Peter alludes to the grace of the Lord Jesus in writing to these believers, saying, "If indeed ye have tasted that the Lord is good". I suppose every one here has tasted the grace of the Lord Jesus. What kind of impression has it left upon your soul? I am sure that He must have attracted you. And so Peter goes on to say, "To whom coming, a living stone". It is wonderful that the Lord should be alluded to under such a figure! But then it says, "cast away indeed as worthless by men". I trust that you have not cast Him away. Is there anyone here who has done that? But He has been chosen of God: "but with God chosen, precious". And then he goes on to say, "yourselves also, as living stones, are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ". So I am sure this scripture justifies allusion to the people of God as stones, and I want to speak thus to you, considering you thus as the result of divine handiwork, as stones, God having wrought by His Spirit so that you may have part and place in a

structure of glory which is eternal.

I do not believe that the great place believers have as stones according to God is rightly valued by many. Grovelling instincts would not mark so many of the people of God if the great place we have been given were better understood. Many believers are seeking after temporal, material things and even overstepping the bounds of righteousness to acquire them. Would to God we were wiser! We have part in an edifice which God is building which is eternal. It is seen, in type, in the earthly house which Solomon built. Any who are acquainted with the varied glories of the earthly house must be greatly impressed by its magnificence. Utterly destroyed now, under the government of God, it was magnifical, but the latter glory of the house will yet exceed the former glory. And Peter has all this in mind when he writes to impress the saints that they are part -- they are stones -- of this spiritual house. We are stones in it and God would have us rise to a sense of the greatness of it.

In 1 Kings 5 we are told that "the king commanded, and they brought great stones, costly stones, hewn stones". Now, I would suggest that every believer is a great stone. The smaller we are in our own estimation the greater we are morally. In the sense that every believer is the handiwork of God, nothing could be greater. Train your mind to think of believers as being great. None are to be despised for all are great in this regard. They are great stones. You, young believer, young as you may

be, are a great stone in a great building that is going to shine with the lustre of the glory of God. Could anything be greater than that?

And the passage we have read speaks of costly stones, meaning that they are rare. And every believer is a costly stone. I beg of you, for a moment, to think of the cost at which every one who loves the Lord has been acquired. You cannot match a believer anywhere in the creation. He is costly; he is rare! The blood of Jesus Christ, God's Son has been shed to acquire him, and we should learn to think of this. Have you risen to the thought that you are precious, costly, rare? If so, should we wrap our bodies in the adornment of the world that spat upon the face of Jesus? I charge you in the presence of God, take care of your bodies for they are "the temple of the Holy Spirit" (1 Corinthians 6:19). We live in a day when people lightly sin against their bodies, and I am not sure that those who take the name of the Lord Jesus upon them are wholly clear in this respect. Remember -- your bodies belong to the Lord! He has bought them! I ask you, beloved brethren, have you presented your bodies as living sacrifices, holy, acceptable unto God? It is your intelligent service, but you cannot present your bodies holy unless they are holy, practically holy.

And then there are hewn stones. We are stones that have been hewn out. It may have been some word of special power in the gospel that reached you. God knows. It must have been the sovereign work of God in new birth in your soul that brought

you out. To be hewn implies that there has been actual work to make the stone what it is. We hold things in a different way when we see that. Why has sudden illness fallen upon a brother? Why such distress? God is producing a hewn stone. And having secured you, God never intends to let you go. I have felt the power of that for many years. I earnestly beg of you, if you are conscious of the hand of God being upon you, do not frustrate it. I tell you frankly, I fear God. I know that He loves me. I know what it is to bow down and say, "Abba, Father", but I fear God. I fear His government. It is an awful thing to have to do with God. May that hand have freedom to do what it will!

But we also have the word that there are glistering stones. That is a wonderful thought; stones that are radiant with a light that is not resident in themselves. Are you glistering? You should be full of spiritual animation! Certain believers seem to have no animation. Why should we not be full of joy with our spirits rising up in response to God? We can sit and sing that all will be well, but do we get a bit down when we go to business? Why not sing? Are we a poor setting forth as believers in the eyes of the world? Ours is the real joy of what is spiritual, and we, as glistering stones, are furnished for the house of God. It is a lovely idea; God's dwelling-place! It is a spiritual edifice built of spiritual living stones that are great and costly and hewn and glistering. This is the work that God is doing!

Well, Peter says, "yourselves also, as living

stones, are being built up". We have come to the One who was cast away indeed of men. Do you know Him as such, belonging to what God is building outside of this world altogether? We have come to know the Lord Jesus in connection with that with which decay is impossible, where death is not known. We have come to the One cast away indeed of men but with God chosen, precious.

So it says, "yourselves also, as living stones, are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ". The idea of a sacrifice is different from an offering. Offering speaks of what it is to God, sacrifice is what it is to me. What does it cost me to offer up a spiritual sacrifice? Had you been able to bring a bullock in the days of the material sacrifices, how happy you would have been! But what spiritual sacrifices are you bringing? What a thing it is to get alone with God and to be moved in our affections towards Him. Your morning reading of the Scriptures would take on a different character, and when you come to the meetings the brethren would notice that something has happened. You would be a changed man. We must have spiritual sacrifices! It is only worthy that God should have them.

And now I wish to allude to ourselves as stones in another setting and I would ask the brethren if they have known what it is to be stones in a valley or brook. In the face of the great giant, Goliath, David went down into a valley, or brook, because there were smooth stones there. Now I want to ask the

dear brethren, Have we gone down into the valley, accepting the cross of the Lord Jesus? As accepting this, the work of the Spirit -- the water passing over us -- will smooth us. And He can use smooth stones. Have you ever felt hurt in your spirit that the Lord has had to pass you by because you were too big? Let us come down into the valley. Would you not like to be a smooth stone? David, who is a type of Christ, went down into the valley and chose five smooth stones out of the brook, and they were put into the shepherd's bag. That is where David put the stones. But, as there, we may have to wait to be used. Are you prepared to wait? You must wait until David puts his hand upon you. David took one stone. It was enough to do the work in hand. Are you and I prepared to wait for that? David had five stones in his bag, and it is not without significance that we read later that there were four relatives of Goliath of whom it is said that they fell by the hand of David, and by the hand of his servants (2 Samuel 21:15 - 22).

I do not think that I have ever had a harder lesson to learn than to wait. But the Lord's time is a time of absolute triumph. Why? He waits only on God. That is the secret. The preparation in the valley, in the brook, is that we may be used by Him. That is the side to see here. The other side is that of our place in the house offering up spiritual sacrifices to God. May the Lord help us, beloved brethren, in these things.

Selected Addresses, Volume 2, pages 129 - 134. Westfield, NJ, May 1932.

THE DIVINE EFFECT OF THE TRUTH

C. A. Coates

John 1:35 - 39; John 20:17 - 20

Just one thought is upon my mind in connection with these scriptures -- the great importance of being divinely affected by the truth. If the truth does not form and move us it shows that we are only taking it up in the letter. There is not much advantage in this, for a man who has the letter of truth without its spirit is offensive to God. I admit that this is a solemn assertion, but it is nevertheless a true one. The Pharisee and the lawyer are more repugnant to God than the publican and the sinner. The Pharisee and the lawyer are men well up in the externals and shell of the truth, but entirely unaffected by its kernel and spirit. The divine effect of truth is to mould and to move men.

In John 1 the blessed Lord is presented as the Lamb of God to the two disciples. The Lamb of God is a sacrificial title; it presents One to our hearts who comes from God to go into death, to bring the blessed testimony of what God is into the very place of sin and death.

I have a strong impression that, when Satan introduced sin into the world, his object was not so much to destroy man as to introduce a state of things which should render it impossible for God to be known save as a righteous Judge. Satan's object is to keep the knowledge of God out of the heart of man, and thus to perpetuate that state of sin which was brought about in the first place by man giving ear to

his slanderous insinuations. But what an answer God has given to all this! The very thing that seemed to make it impossible for Him to be known by man has furnished Him with an opportunity to make Himself known in all the blessedness of His nature. He has come out to reveal Himself in supreme and sovereign love in the very place of sin and death. Hence the "only-begotten Son, who is in the bosom of the Father" -- the One who declares God perfectly -- must needs be "the Lamb of God". There is necessity for Him to wear that sacrificial title, for He came to bring the testimony of divine love into death.

In the very fact that the Son of God is invested with such a title is the pledge of the entire removal of sin, and thus of the total destruction of the works of the devil in the heart of man. Everyone who is in the light of this blessed fact, that the Son of God has assumed the title of Lamb of God, must be conscious that by His doing so a divine solution of the whole question of sin was absolutely ensured, and this in the way of divine love. The very fact that He was manifested here in that character rendered the whole thing absolutely secure because of the greatness of the One who was thus manifested.

Beloved brethren, how much have we been affected by the presentation to our hearts of the Lamb of God? We are in the light of the blessed revelation of Himself; divine love has been presented to us in its supremacy and sovereignty in the fact that He has gone into death. To what extent

has the truth had its divine effect upon us?

The two disciples were greatly affected by the presentation to them of the Lamb of God. They left everything to follow Him. John the Baptist was a great servant of God, but his ministry was in connection with the present order of things, in connection with an order of things where sin was. There was no solution of the question of sin, and therefore no full revelation of God presented in connection with John the Baptist. But the "Lamb of God" was One who could solve the whole question of sin, and remove that question out of the way altogether, so as to be able to lead men into an entirely new order of things, where everything should be characterised by the knowledge of God according to the blessedness of the revelation in which He has come out in His only-begotten Son.

I do not say that the two disciples entered intelligently into all this at the time, but it is surely this which the Spirit of God would have us to gather from the lovely picture which He presents to us here. They followed Him to know where He dwelt, and it was everything to them to abide with Him. In figure they had left the circle of things where sin was, and they were in a new circle, where the perfect revelation of God was found, and where they could be in association with the One who was "with the Father". This is the divine effect of truth. It moved these disciples entirely out of the circle where sin was into all the blessed light of God, and into the company of Him who dwelt in the bosom of the Father.

If the Lamb of God is really before our hearts we shall be drawn away from all the pride and glory of this world, for we shall recognise it as the place of sin. But at the same time we shall be in the presence of divine love that could go even unto death to remove sin, and to reveal itself to our hearts. The divine effect of this would be to move our hearts entirely out of the present order of things. We should follow the Lamb of God through death into His own circle, where there is no trace of sin, where there is nothing to dim the shining of 'love supreme and bright'. The Lamb of God has passed into a scene where divine affections are in cloudless repose; He dwells in those affections, and He has accomplished in death the removal of sin so that we might enter that scene in association with Him for ever.

He says, "Come and see"; He would have us to know the place of His abode, and if we miss this we miss the very kernel of Christianity -- the crowning privilege and blessing of divine love. The whole work of grace in our souls, the Father's activity in sovereign love, the drawings of His gracious power, are all with a view to our introduction to this blessed association with His Son.

In John 20 everything that was involved in the title "Lamb of God" had been accomplished, and we find a company outside everything here -- a company affected and brought together by the truth. The Risen One had said, "go to my brethren, and say to them, I ascend to my Father and your Father, and to my God and your God". The whole question of sin was

disposed of, and consequent upon this the truth could be fully declared. And if, on the one hand, God and the Father was perfectly revealed, on the other there was a company secured to be in the blessed light of that revelation in association with the Son of God.

The divine effect of this -- and this is the truth -- must be to put souls outside everything that is of man, and of the present order of things. In the upper room, with the doors shut to exclude the religious man after the flesh, the disciples had the company of Christ. The truth had had its divine effect upon them, and had brought them into a position where He could manifest Himself to them.

This is the great test for our hearts. If the truth affects us in a divine way, it must put us outside what is of man. And the truth is presented to us in a Person; it is not a mere collection of doctrines; it is presented in a Person, and that Person is the Son of God. If we are moved and affected by it -- if we are attracted by its blessedness -- we shall most surely be delivered from the influence of what obtains here, and we shall be led into conscious association with the Son of God. This is the great privilege of the assembly. To thus sever us in spirit and affection from the present order of things, and to lead us into conscious association with the Son of God, is the divine effect of the truth.

Ministry by C. A. Coates, Volume 20, pages 102 - 105.

GUIDANCE

P. W. Burton

Isaiah 9:6 - 8; Mark 14:12 - 15

I have a desire to speak about guidance, feeling the need of it myself, yet encouraged by the exercise of Ezra in preparing to return to Jerusalem. As they encamped for three days by the river Ahava, he says, "I proclaimed a fast ... that we might humble our-selves before our God, to seek of him a right way for us, and for our little ones" (Ezra 8:21). Well, I would like to exercise our hearts afresh that we might be constantly dependent upon the Lord, and upon the Spirit, that we might be in a "right way". I believe it needs to be a constant exercise in every sphere of our christian life, to find direction and guidance from the Lord Jesus, that we seek of Him a right way.

Now there are certain principles laid down in the Scriptures that are very clear, that we are obligated to follow, and about which there is no doubt. We are to "pursue righteousness", as we well know, "with those that call upon the Lord out of a pure heart" (2 Timothy 2:22). Then there are exercises that come up -- they might be little matters or bigger difficulties -- and it might not be immediately clear what the right way is. Sometimes we might think that this way or that way will lead us to the same point, but I believe that in every exercise there is a right way that the Lord, if we allow Him, will lead us in, and which will cause blessing for us, and glory for Him.

Ezra, as sent by Artaxerxes the king, had

everything provided for him by order of the king: "the king granted him all his request, according to the hand of Jehovah his God upon him" (chapter 7: 6). He could just have departed, but he waited three days in dependence upon God "to seek of him a right way for us, and for our little ones"; and I think we need to do that too. So I have read in Isaiah 9 this lovely expression that will yet call forth appreciation of Christ from Israel. Let us find everything in Him! Oh! thank God for our Lord Jesus, and for what He is for the saints -- One who is able to meet every need, and come into every circumstance, whatever it is; in Him is the answer. Let us keep close to Christ; let us not stray from Him, for in Him we have everything.

How Isaiah must have rejoiced as he wrote these words, "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder". Isaiah was burdened with the failure of a king that he prophesied under, Ahaz. What a king he was: rebellious; did not listen to the word of God; did not seek His counsel. God said, "Ask for thee a sign from Jehovah thy God", and Ahaz said, "I will not ask, and will not tempt Jehovah" (Isaiah 7:11, 12). What a rebellious king he was! What was the sign that God would give? -- "Behold, the virgin shall conceive and shall bring forth a son, and call his name Immanuel" (verse 14). Think of the hardness of the heart that would turn such an impression away -- the announcement of the incoming of Christ!

"The government shall be upon his shoulder"

(chapter 9: 6) -- what a different King Isaiah was brought to see: the King in his glory! Isaiah was given by the Spirit an impression of this millennial King, and the remnant will come to see the glories that are in Him in the day to come, and the saints of this dispensation can appreciate them now. "His name is called Wonderful". Another has said, His name is called "Wonderful" because He is wonderful. May He be increasingly wonderful to our hearts day-by-day. Think of that day when we shall see Him! Will there be any disappointment in what we see in Him? Surely our hearts will say, He is wonderful.

Think of the wisdom that will be seen in Christ in that day: "the government shall be upon his shoulder". The governments of this day have many problems, but every matter and every issue will be resolved in His wisdom in the millennial day. If the Lord Jesus has the solution to every problem in that day, can He not solve all our difficulties today?

I read this verse because of the next name, "Counsellor". Let us each come to know the Lord as Counsellor. May we not neglect to seek His counsel. I think it is a very attractive thought, and I would commend it, especially to those of us who are younger, to seek His counsel. There is His will and His word, involving His commandments to us that we are obligated to follow. But as to His counsel, to put it simply, you can go to Him for advice. If you have a problem, or an exercise, seek the Lord's advice in regard to it. You might think it does not matter too much whether you go this route or that

route, but I believe it does matter to Him. And it is well worth seeking His counsel, His advice in regard to it. This matter is specially important when we are young, because there may be decisions that we make when we are young that affect us all through our lives. And if you make a right decision before the Lord, I am sure He will bless you.

The younger brethren may get careers advice at school. But do not forget to seek the counsel of the Lord in regard to a suitable career. You might think it does not matter too much, but, as many of us are finding, there is increasing pressure put on persons in business today: there are heavy demands made on our time, our energy, and hence our availability for the Lord's things. That is why I say simply, Seek His advice in regard to suitable employment.

I believe, while we must, of course, meet our righteous obligations, the first claim on our lives as believers is the claim of the Lord. It is very important that we do not allow the claims of man's world to come before the claims of the Lord. That is why I say, Seek His advice, for He knows the end from the beginning. Seek the advice of spiritual brothers and sisters too; but above all seek the advice of the Lord. I would certainly commend seeking advice from older, spiritual persons, but the value of the counsel of the Lord is that He knows what lies ahead. He knows what lies in your pathway, and He knows what may be needed in the testimony. I believe, if you seek His will, His guidance, His counsel, He will ensure that you are

available for Him for service when He needs you.

Paul says, "in the last days difficult times shall be there" (2 Timothy 3:1), and they are here, and I believe that the days will get more difficult. In the world, the Lord's Day is increasingly being treated as any other day of the week. Let us not be neglectful in interceding before God in regard to the maintenance of the Lord's Day as a day in which believers are free to be together. I speak simply as to these things, for I do think we need to be exercised in regard of them, and in regard also to the education of our children, for Satan is very busy to subvert and pervert the truth. Let us be in exercise day-by-day in our pathways to be for the Lord, and to be drawing upon Him as Counsellor, that a way might be made through for His people, so that they are available for Him. May we be exercised, and jealous, beloved brethren, that Christ may indeed have the place that is rightly His in our lives, and let us seek His counsel day-by-day in regard to it.

I think we find the Lord's counsel in the addresses to the seven assemblies in Revelation 2 and 3. Let our love for the Lord be of the first character, as Ephesus knew at one time, but let us guard against the lukewarm state seen in Laodicea. The Lord says to Laodicea, "I counsel thee" -- let us listen to that counsel -- "to buy of me gold purified by fire, that thou mayest be rich" (chapter 3: 18). Listen, I say again, to that counsel. I believe it involves that we have close and personal links with the blessed Lord Jesus, and that alone will safeguard us from

falling into the merely professing state that Laodicea represents. Let us be sure that we are indeed purchasing the "gold purified by fire" from Him. It will cost something to get it; it may need the "fire" -- exercise, sacrifice and suffering -- in order for it to be made our own. It may be that the Lord is passing one and another through suffering that you and I might acquire gold purified by fire. "I counsel thee to buy of me" -- you can get it nowhere else but from Himself. We need the resources that are in Christ; we need His wisdom and His counsel if we are to be maintained in the true dignity of our christian calling.

I would briefly refer to the Holy Spirit as One who is to be our Guide. The Lord Jesus said, "when he is come, the Spirit of truth, he shall guide you into all the truth" (John 16:13). What a value the Spirit's service as a guide is to us in regard to the truth. We need to be guided into it. I believe it involves not only understanding the truth, but being able practically to apply it rightly, and we do need wisdom in that. We might have the letter of it, but have we got the Spirit's guidance in regard of the application of the truth? Paul says, "for as many as are led by the Spirit of God, these are sons of God" (Romans 8:14). He is our Leader too, and we can follow Him, and as following Him practically here we are to be marked as those coming out in character like God. What an elevated thought that is! I would again commend to us the forming of an intimate link with the Spirit in regard to His guiding,

and His leading too.

Well, in Mark 14 we read of a man carrying a pitcher of water, and the Lord says, "follow him". I think the Lord appreciated that the disciples had asked, "Where wilt thou that we go and prepare, that thou mayest eat the passover?" How precious to His heart it must have been to find those whose minds were in concert with His own. I believe that He desires that saints have His mind about any matter, and that they might think and move in relation to His thoughts about it. Luke tells us of His words as He sat down with His own in regard of this passover: "With desire I have desired to eat this passover with you before I suffer" (Luke 22:15). Think how much this occasion meant to the Lord Jesus, His deep desire to sit amongst His own for that last supper.

The disciples were ready for that desire, though, no doubt, they did not understand fully what was in His mind in regard to that occasion. I believe the Lord delights when we have desires like His, and we turn to Him in regard to them. No doubt every one in this room, as belonging to the Lord Jesus, would have a desire to serve Him. I trust the younger brethren have this desire. We would impress upon you today that He needs you; His desire is that you might be found as one who is serviceable to Him. I hope you have that desire. I am sure every one does who loves the Lord. But how are you going to carry out that desire? You need guidance, for there are many that are very zealous in regard of serving the Lord, who perhaps do not quite follow His mind in

regard of the present truth. I speak carefully, but let it be an exercise for each one of us; the desire may be there, but we need teaching in regard to how it is going to be worked out; so they ask the Teacher. He says, "Go into the city, and a man shall meet you carrying a pitcher of water; follow him. And wheresoever he enters, say to the master of the house, The Teacher says, Where is my guest-chamber where I may eat the passover with my disciples?" Have you ever thought about where His guest-chamber is? Is it not a remarkable thing that it could be found in Jerusalem? You think of the murderous spirit against the Lord that was there in that city, and yet, apart from it, there was a place where He can sit down with His own. And so today, the Lord would vouchsafe His presence to His own in the midst of the very scene of His rejection, for it is "spiritually Sodom and Egypt, where also their Lord was crucified" (Revelation 11:8).

Well, I raise the exercise with each one of us, that we might have divine direction in regard to our gathering together, that there might be maintained a place which could be described as "my guest-chamber", somewhere where Christ can come and find a home. May we have and hold that which is for Christ here in His absence, an area which He can come to in love amongst His own -- how precious to His heart! It is an "upper room". Oh! yes, it is in the midst of the city, but it is elevated from it. Let us never sink to the level of this world. There is an upper room, a guest-chamber, and we are to follow

the man with a pitcher of water. You may say, Who is that? Well, I leave the exercise with you before the Lord to find what would answer to this man. The man who was the guide, was doing bondman service, carrying that which would speak of refreshment, and perhaps of the supply of the Spirit of Jesus Christ. I would suggest again, especially to the younger brethren, Follow such a guide, one who has the Spirit of Jesus Christ, one who walks in meekness and lowliness here, hidden as far as this world is concerned, but who is close to divine Persons, and, as I said a little earlier, seek the counsel of the Lord. Seek that primarily, but seek also the counsel of those who are going on spiritually, who are close to the Lord; seek their company, be with them; see where they find their life, their enjoyment and their spiritual food.

I leave those few thoughts with you, that each one might be exercised in regard of seeking out a right way "for us, and for our little ones", so that we may be preserved in the testimony, for the pleasure of the Lord, for His service, and for the glory of God. May it be so for His Name's sake.

Glasgow, 25 March 2000.

THE THRONE OF GOD FAVOURABLE

J. Taylor

2 Chronicles 18:4 - 34

In reading from the Old Testament it is only with the thought of illustrating the gospel, for, strictly speaking, the gospel is in the New Testament, and it is

only as we understand the New that we can employ the Old as illustrative. The four evangelists, as we speak of them, convey to us the fourfold features of the gospel, and no one can rightly present it to men save as he understands, in some measure, the four records.

Matthew records the Lord's commission. Certain ones were commissioned and given authority to make disciples of all nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit. The commissioners of Christ were not to be at all preferential in their service for all nations were to be in view, and, if we are to make disciples of them, it implies not only great power, but great ability to set out the gain accruing from the acceptance of the gospel. The believers were to be introduced into the realm of light; they were to be baptised to the name of the Father, and of the Son, and of the Holy Spirit. The advantages were enormous, and the servants of Christ were to make clear what these advantages were, and that they really did exist.

In Mark, the advantage is to the believer; emphasis is laid on believing. The preachers were themselves to be believers. They were told to go not to all nations, but to "all the world" and preach to "all the creation". Such, in the mind of God, is the width of the area in which the gospel is to be announced; and, as believers, the preachers were to impress their hearers with the importance of believing, saying, "He that believes and is baptised, shall be saved" (Mark 16:16). Certain signs should

follow, too, those who believed; they should be immune from all satanic power. These were no mere theories, they were verities, and the preachers were to make it plain that believers should come into the gain of what they presented.

Then Luke leaves us with a company of people who themselves were the very expression of the thing that the gospel proposed. They were not mere theorists, they were persons who had been blessed, and, as believers on the Lord Jesus, they were full of joy, they were happy people, their countenances betokened that they were the possessors of blessing, and that they had something positive from God. They were full of joy and were continually in the temple, we read, praising and blessing God. So that in Luke we have witnesses; that is what he would call attention to, as we read in Acts 3:4, 5, Peter and John said, "Look on us": they were the expression of the thing that they preached. That is Luke.

Lastly, John in his record leaves us with a company of people who had the Spirit of Christ, examples of the kind of men that the gospel produces; not vindictive men, not persecutors, but persons imbued with the Spirit of Christ. He breathed into them, having said, "as the Father sent me forth, I also send you". They are not called apostles; they are simply disciples, breathed into by Christ, and sent out as He was sent of the Father. They were to be the representatives of Him in the Spirit in which they carried on their service, so that He tells them, "whose soever sins ye remit, they are

remitted to them". Think of the Lord having such vessels of grace here upon earth!

As understanding thus the four evangelists, we can see how effective the gospel was. There was power; there was faith; and there was a concrete representation of the product of the gospel in Luke; and then the spirit of forgiveness marks those who were sent out according to John. So that it is in the spirit of the four evangelists that we should approach this great service of preaching the glad tidings, to make it attractive to you. If there is an unbeliever here, one would like to make it clear to you that there is immense gain in becoming a believer. There is not only great danger in remaining an unbeliever, but there is immense present and eternal gain in becoming a believer. Having said all that so that you may understand that I am not simply preaching from the Old Testament, I shall seek to present the gospel as illustrated in this chapter. There are three thrones spoken of in it; one is Ahab's, one is Jehoshaphat's, and the other is God's. It is a remarkable chapter.

I wish to speak first, just for a moment, of God's throne, and that we need not be afraid of it as it is now. What it will become is another thing. At the present time the throne of God is favourable to man. It may be that you have not thought of this, and that you have a dread of God as on His throne; but at the present time it is favourable to man, and it is favourable because a Man, God's Son, has been here and has died as a Substitute for men, and His blood, typically, has been carried in and placed in the very

presence of the throne. What was in the tabernacle and in the temple speaks typically of these things. The cherubim of glory represented the authority of God, and it looked down upon the mercy-seat. The mercy-seat had upon it the blood of the victim; that is to say, typically, the blood of Jesus. He is set forth, according to Romans, as a mercy-seat; "whom God has set forth a mercy-seat, through faith in his blood" (chapter 3: 25). God Himself has provided the mercy-seat; it is a mercy-seat with blood upon it. It is Christ, having died and risen, who is the mercy-seat, and God looks upon that mercy-seat, and in virtue of that He can propose to you forgiveness. He can forgive, and justify through faith, the guiltiest man or woman on the earth; and, mark you, it is God in His majesty, in all that He is in righteousness, and holiness, and power who presents Himself through that mercy-seat. He is favourable to men. He says, so to speak, 'I am for you'. God is for us.

God is for men, for "God has set forth a mercy-seat, through faith in his [Christ's] blood, for the shewing forth of his righteousness ... so that he should be just, and justify him that is of the faith of Jesus". It is a throne that is favourable. Jesus is on it. In Revelation 7:17, as you will remember, the Lamb is seen "in the midst" of it. In Hebrews, Christ is at the right hand of it. In chapter 1: 3 He is said to be "on the right hand of the greatness on high"; in chapter 8: 1 He is "on the right hand of the throne of the greatness in the heavens"; in chapter 10: 12 He is "at the right hand of God", and in chapter 12: 2 He is

"at the right hand of the throne of God". So that, being there as our Representative, as having made, as it says, purification for sins, He has made the throne favourable, and it is favourable while He remains there. When He leaves that position, the throne will be otherwise; it will be against the ungodly; for when He comes it will be "in flaming fire taking vengeance on those who know not God, and those who do not obey the glad tidings of our Lord Jesus Christ" (2 Thessalonians 1:8). That is future; but at the present time, the throne is favourable.

Now Micah, the prophet of whom we have read, represents the throne of God. He says, "I saw Jehovah sitting upon his throne". Ahab was on his throne, and Jehoshaphat was on his throne, clothed in their robes. Ahab represents the ungodly man in power. The Psalms contemplate him; they are full of references to this kind of man. He is in power; he has four hundred prophets; they are his prophets. Earlier, he had four hundred and fifty prophets of Baal (1 Kings 18); now he has four hundred prophets, nominally of Jehovah. I need not comment further on what he represents. There is an improvement on Jezebel's time, for although Jezebel was still living, yet her power had waned. We are living in times when Jezebel's power has waned, but she still has her prophets; she herself, indeed, is a prophetess as we learn in Revelation 2:20. Ahab had somewhat emerged from her dreadful influence, and now he has four hundred prophets who are nominally prophets of Jehovah; they speak in

Jehovah's name; there are many such. Not that one is here to charge evil against any one, but there are many such at the present time. A serious consideration here is that Ahab is allied with Jehoshaphat.

Now Jehoshaphat is not exactly the ungodly man, but he is a worldly man. He is truly a believer, but a worldly one. It may be there is some one here who is a believer in Christ, but allied with the world. What is said of Jehoshaphat later is that he loved those who hated Jehovah (chapter 19: 2). Is there any such here who have close friends among the ungodly, and yet who are true believers? You are in a dangerous position. But Ahab is the ungodly man. At the present time, God is ready to plead with the ungodly man, for in presenting the gospel God is no respecter of persons: it is to all, even to the most ungodly. It is through the entreaties of Jehoshaphat here (typically the Christian), that the ungodly man is willing to call for the true prophet.

And now we come to Micah: he is a persecuted prophet. Ahab says, "I hate him". Think of that! It may be there is some one here who hates the preacher because he preaches the truth. Ahab says; "he prophesies no good concerning me, but always evil". Why? What else could the prophet say, if he said the truth? How can any one speak to you if you are an ungodly person, save to warn you of the evil to come, to say that your way is crooked, and that you are under the influence of Satan? It may be that you hate the preacher for that; but he is your best

friend, for he is telling you the truth. "Faithful are the wounds of a friend" (Proverbs 27:6). "A flattering mouth worketh ruin" (Proverbs 26:28). Do not listen to it, but listen to the man who tells you the truth. Ahab was not prepared to listen; his mind was bent on mischief, on his self-willed course; he will go his own way, like Balaam of old.

Many read the history of Balaam and think it unreasonable that God should have acted towards him in the way He did; but Balaam, though he pretended not to do anything without the word of God, all the time in the secret of his heart was self-willed: he had "the reward of unrighteousness" in his mind. God knew that, and so the angel stood before him; God would save the man from his wicked course. The dumb ass, speaking with a man's voice, forbade the madness of the prophet, for it was that (2 Peter 2:16). So with Ahab here, and so with you, if you are deliberately and continually resisting the faithful testimony of the servants of God. You are in the same position, and God tonight is standing right across your path and warning you, as Micah did Ahab. It is serious for you, if you refuse.

There are these four hundred prophets flattering the king; they are saying all kinds of fine things to him: 'You are going up and will prosper', but they were telling him lies. There are many such men today, deceiving souls as to salvation. From the very pulpit, lies are being told in regard of salvation, and souls are being deceived, and they are going on their

way to darkness, the blind leading the blind; and if blind lead blind, "shall not both fall into the ditch?" (Luke 6:39). The truth was that Ahab was lost. As Paul says, "if also our gospel is veiled, it is veiled in those that are lost" (2 Corinthians 4:3). I cannot tell who they are; God knows. Nevertheless, God would save Ahab. Previous to his alliance with Jehoshaphat, when Elijah spoke to him the word of the Lord, Ahab had humbled himself, and God said, "Seest thou how Ahab humbleth himself before me?" (1 Kings 21:29). The least move in your heart God notices. Ahab humbled himself for the moment, and God took account of it: but alas! he did not continue. There has to be a definite break made, once for all; and it says, "there is joy before the angels of God for one repenting sinner" (Luke 15:10). Repentance is the thing.

Ahab humbled himself, but he did not truly repent of his wicked way. "Grief according to God works repentance to salvation, never to be regretted" (2 Corinthians 7:10). Ahab did not thoroughly judge the matter; and here we have him in this chapter resisting the divine messenger, ridiculing and persecuting him. Ahab was a lost man; he is the type of a lost man, a man that will come into judgment. The Lord says, "he that hears my word, and believes him that has sent me, has life eternal, and does not come into judgment" (John 5:24). Ahab did come into judgment, because in spite of light through Elijah, earlier, he deliberately persisted in going on his way in rebellion against God. So Micah says, "I saw

Jehovah sitting upon his throne". It is as if he said, 'You are on your throne, and Jehoshaphat is on his, but do not forget that God is on His, and God has the power; you have four hundred prophets and an army, but God has the whole host of heaven'.

Ministry by J. Taylor, Volume 7, pages 226 - 232 [1 of 2].

THE PASSOVER -- THE TENT OF TESTIMONY

F. E. Raven

Numbers 9:1 - 5, 15 - 23; Numbers 10:1 - 10

You can hardly go a step without regard to the fact that God intends the Passover to be a test of our ways. It is our beginning, and I much doubt if you will be marked by the second characteristic if you have not the first.

The next thing is that the eye should be on the alert so that you get divine guidance.

There was no way in the wilderness. There were not roads, it is needless to say. Roads could not be made in a scene of shifting sand. Roads would no sooner be made than they would be obliterated. One mark of a wilderness is that in it there is no way. The children of Israel did not know the way, and, I take it, they had no guides. To make their way through, they were entirely cast upon divine guidance. I believe the same is true in principle of us. We are entirely cast upon God for guidance. The Christian who is walking more or less in the ways of the world does not know the way he is taking, nor where it leads to. It may lead to spiritual disaster. If we realise the wilderness, we know that it is a

paramount necessity to have divine guidance, or we shall all perish. This last may seem a strange statement; but we shall surely fail of the purpose of God if we are not guided of God. The children of Israel would never have got into the land of promise if they had not been guided of God.

The arrangement of the people, in fact everything about them, was subordinated to the tent of the testimony, with which the people were completely identified. The ordering of the camp was governed by it: the people were in that sense bound up with the testimony. Though the tent of the testimony was constantly moving they were always identified with it.

What do you think that the tent of the testimony represented? It was, I judge, a foreshadowing of the world to come. It was the pattern of things in the heavens; showing the range and extent of God's ways in Christ. All was contained there. What was to be fulfilled in the kingdom was foreshadowed in the tent of the testimony. It was the witness of God, and pointed to the revelation of God in Christ, but in connection with God's purposes in regard to the world to come. There was the most holy, and the holy place, both were contained in the tent of the testimony. It was the shadow and not the substance. That has not come to pass fully yet -- except the holiest. We have that fulfilled, but as a whole I do not think that the tent of the testimony has its full antitype until the establishment of the world to come.

But the point to which I am calling attention is that the arrangement of the people was in connection with the tent of the testimony. They were identified with it, and we have all the light of God's testimony now. God has illuminated our souls with a great deal more light than Israel had. We have God's testimony and are bound up with it down here. Christians are in the light as God is in the light. God is fully shown out in Christ; and not only have we the light of Himself, but of all His purposes accomplished in Christ. I venture to say that is our supreme interest. The family is not your supreme interest, nor is the business, but the testimony of God; and everything that you have to do with down here, according to the mind of God, should be subordinated to His testimony.

God will help you in your business, and in taking care of your family, but you must see that your paramount concern is God's testimony. I go further -- if you have to make this or that change in your occupation, or your residence, or what not, let all be subordinated to God's interests in the assembly. Your supreme interest is the tent of the testimony.

The guidance of God, the pillar of fire and the cloud were not on the tents of the people, but on the tent of the testimony; and if the people were not regarding the tent of the testimony, they were not alive to the guidance, because the cloud and the pillar of fire were there on the tent -- the guidance was there; the people were supposed to be identified with the tent, and as so identified they got the

blessed guidance of God.

No doubt you have seen people wandering about, and not getting guidance from God as to the path. Business or something has diverted them. The secret is that they have not had their eye on the tent of the testimony. If your eye were on the alert, and the testimony of God in view, you would have guidance in reference to the testimony. No doubt it wants faith, and courage, and, it may be, a little self-denial, to subordinate everything to the testimony of God. Few would like things pleasant down here more than myself, but it is not a safe path. You will remember in Psalm 32:8 the expression, "I will counsel thee with mine eye upon thee"; but this is all in connection with the tent of the testimony.

What I would desire to press upon every soul is that we are identified with the testimony of God down here. And God makes way for His testimony. As long as the tent of the testimony is in the wilderness, the pillar of fire and of cloud will be on it, for God will guard and support His testimony. Hence the importance of our eye being on the alert in regard to the testimony.

There is another point on which I wish to dwell. The impression that verses 18 to 23 give is that of the tent being commonly on the move; but you could not tell when it would move. It might rest for a month or for a twelvemonth; for a considerable time or only for a night. There was never any alteration in the order or arrangement of the tent, but there was very much change as to its location. So there is no

alteration in the truth or testimony of God; but there is a great deal of difference in the position, so to speak, in which the truth of God is placed at various times. The testimony of God can meet every form or condition of things, but what has to be met is continually changing. What had to be met fifty years ago is not what has to be met today. Circumstances have changed; forms of evil are varying, and you need to be continually with the testimony to learn the applicability of the testimony to any particular moment. A particular truth may be prominent for a time, but circumstances change. The tent of the testimony moves; and the great point for us is to know when it moves, and to be ready to move with it.

Imagine, if you can, a tent in Israel stationary -- a family that would not move when the tent of testimony moved -- what would have been the result? They must have perished. I think that I have seen it so with Christians. People have dropped away from the testimony because they did not see that though the testimony does not change, the place of the tent of the testimony does, and they have dropped out of view.

You will see the importance of the eye of the Christian being on the alert to follow the tent of the testimony in its movements. We are all of us identified with the tent of the testimony, and God guides as to that rather than as to us. If you are watching it you will move too.

You might ask what I mean by your eye being continually on the alert. It is that you take care that

nothing obscures your spiritual vision. The keeping of the Passover will have something to do with this. If you are morally clean I think that you will see. Even in natural things your sight often depends upon your body being in good health. If you are morally clean, your vision will be good, and your eye will be on the testimony of God. It is a point of great moment to see that guidance has to do with the tent of the testimony. There is guidance for the people of God through the wilderness, but in connection with the tent of the testimony.

We come to the third point in chapter 10: 1 - 3, and here I remark that the first blowing of the trumpets is not the sounding of an alarm. When the priests sounded an alarm the whole camp was to be in movement. You get the moving of the camp in detail lower down in the chapter.

I will point out the necessity of the Christian having the ear on the alert. There are two things that deeply concern us in connection with the assembly: one is the normal gathering of the assembly; the other is the sounding of an alarm. The latter is not the normal gathering of the assembly. It is a painful thing to have an alarm blown. The whole camp has to be in movement, and the occasion is extraordinary. There may be something in the assembly, known to the spiritual, which is not according to God; an alarm is sounded and every one has to be on the alert; it is a summons from God. It is to be noticed that only the priests could blow with the trumpets. They typify those who are near to

God, who enjoy access to Him. It is only such who can properly sound an alarm. Our ear has to be on the alert lest an alarm should be sounded. If there is something to trouble the assembly, then we must come together and purge out the leaven.

But there is the normal gathering of the assembly. I should speak of the Lord's supper in this way. The rallying point of the assembly is the Lord's supper. We do not want the blowing of the trumpets in regard of that, but we have to be vigilant about it. The assembly is brought together on the first day of the week by the testimony of the Lord's supper.

The only proper summons of the assembly is, I judge, the Lord's supper. That is on the first day of the week. The assembly is thus convened, that is the idea. If the assembly should have to be brought together to take account of leaven at work in it, the trumpet is blown as for an alarm.

Well, the Christian needs to be vigilant both as to his ear and his eye; and the first necessity is to keep the Passover, and in this to be regardful of moral cleanness, taking care that we are not contaminated, walking in self-judgment that we may be undefiled by the unclean things that we come in contact with down here. Do you think that you can go through the wilderness without coming in contact with what is unclean, a dead bone or something of that sort? Many dead things lie unburied there, and I am sure that it is a very difficult thing to go through the world uncontaminated. We have to keep the Passover in moral cleanness, and to have the eye on

the alert, as being identified with God's testimony, and because the guidance is there; and the ear on the alert in case of the blowing of the trumpet to call the congregation together.

And I would add that the burden of the congregation rests on all. You must not think that it rests only on the elders. I have sometimes said to young people who are wishing to come into fellowship: You have had an easy time so far, and no responsibility; now if you break bread things become much more serious, because you put yourself under the burden of the assembly. Each one does so, and thus you need to be vigilant.

May God make us more alive to it in His grace!

Ministry by F. E. Raven, Volume 1, pages 138 - 144. [2 of 2].

SHORT PAPERS ON THE CHURCH OF GOD NO. 3 -- THE BODY OF CHRIST

M. W. Biggs

It is not a little remarkable that what is peculiar to the church of God was not revealed to believers at the outset. In the early chapters of Acts we find no allusion, much less any teaching, relating to the body of Christ.

As we remarked in a previous paper, this truth was communicated by special revelation to the apostle Paul, and the first intimation we have of it is in Acts 9, when the Lord arrests Saul of Tarsus in his mad career of persecution, with the words, "Saul, Saul, why dost thou persecute me?" (verse 4).

But we must not suppose that the body of Christ

was not formed till then. It was formed by the coming of the Holy Spirit (as we read in Acts 2), but in the ways of God there was a development of the truth.

Things overlapped. There was the offer of the return of Christ to Israel (Acts 3:20), and promises of earthly blessing would have been then fulfilled had they nationally repented of their act of crucifying the Lord.

But far otherwise was the case, and the stoning of Stephen was the evidence of the ratification of their sin. They sent a messenger, as it were, saying, "We will not that this man should reign over us" (Luke 19:14).

Hence the distinctive teaching relating to the church (which occupies the place of Israel, as the "people of God") was not brought out till the fitting moment. But when Israel confirmed their rejection of Christ, by the stoning of Stephen, then it was that God called this special vessel, Paul, to make known the "mystery".

We may observe that the church as the body of Christ is spoken of in different ways: --

(1) There is the complete and full idea as presented in Ephesians 1:22, 23: "the assembly, which is his body, the fulness of him who fills all in all".

Undoubtedly the view here embraces every believer from Pentecost to the coming of Christ. The church is seen as the fulness of Christ, and as associated with Him in His position, as set far above

all principality, etc., and as Head over all things.

It is interesting to recall that the first type of the church is that of Eve, and was given before sin entered the world, and hence illustrates the fact that the church was the subject of God's eternal counsel. This is very wonderful. Eve was not only "taken out" of Adam, but was brought to him as a suited companion. And the church derives its being from Christ, it is His body; but it is also viewed as the antitype of Eve -- the suited companion of Christ.

It is difficult to sever the truth of the body of Christ from the thought of the woman brought to the man. There is a difference, but the two ideas are very closely allied. (See Genesis 2:22, 23; Ephesians 5:28, 30).

What a blessed place of exaltation the church thus has! It is associated with Christ in His place as Head over all things, and in this regard is said to be His fulness.

Let us not forget, beloved reader, that this is our place, through grace.

(2) The church is also alluded to as formed here in time by the coming of the Holy Spirit and as extended by means of the gospel. Jews and Gentiles are made joint-heirs and a joint-body by the gospel (Ephesians 3:6; 1 Corinthians 12:13).

(3) The body of Christ is also presented to us as complete at any point in time. The "whole body", "all the body" is knit together.

Christ is Head of the body, and from the Head all increase comes.

It is now that to principalities and powers the manifold wisdom of God is made known by the church. Today, also, there is one body, one Spirit (Ephesians 4:4, 16; also Colossians 2:19)

(4) The local gathering of all Christians in one place also has the character of the body of Christ. The Corinthians were thus addressed. "Ye are Christ's body" (1 Corinthians 12:27). They were not the body of Christ in its entirety, but they had the character of the whole, and were to be a local expression of what was true of the body of Christ as a whole.

So that we may say the church as the body of Christ is seen:

(1) As the complement, or fulness of Christ, associated with Him in His position as Head over all things, and in its entirety embraces every believer from Pentecost to the coming of Christ;

(2) As actually formed on earth by the coming of the Holy Spirit and by the gospel;

(3) As complete on earth at any given time; and

(4) In each local assembly which has the character of the whole.

The prominent idea connected with the church as the body of Christ is that it may display Christ.

In human life a man is known through his body; and so, in a far more wonderful way, the body of Christ is for the display of Christ, for the practical setting forth of the moral features of Jesus.

We believe this applies to the church as the body of Christ in every aspect. Surely as presented in

Ephesians 1 as the fulness of Christ, it will set forth Christ in a perfect way. And as formed here on earth it is called to exhibit the graces of Christ; as also is it in any locality.

This is very wonderful and equally exercising to our hearts. God's thought is that Christ should be morally continued here on earth in His own, in His body.

We must indeed feel how far short the church falls practically in this aspect. And it should cause real heart searching as to the smallness of the measure in which we have answered to God's mind in this matter.

The subject is a very large one and intensely interesting, and we hope the reader will seek the mind of God as to it and search Scripture in a far more detailed manner than we can develop in these short papers. We desire to stimulate a spirit of inquiry and exercise.

There are, however, two practical thoughts which I venture to suggest. We have merely begun the subject in so doing. And what we say we shall remember is applicable to the church, the body of Christ, at any time, as also in any locality.

(1) The Spirit of God has formed the body and unites every member. "For also in the power of one Spirit we have all been baptised into one body" (1 Corinthians 12:13). "There is one body, and one Spirit" (Ephesians 4:4).

Individually as different persons we have a different spirit. But the fact of one Spirit having

baptised us into one body makes unity a living reality -- the "unity of the Spirit" (Ephesians 4:3). But we must remark that anything of the flesh will rob us of the enjoyment of this unity and of its practical realisation. It is the unity of the Spirit.

The union of Christendom may be sought after, so-called differences may be dropped as convenience may suggest. But this is a mere imitation of unity. Unity can only be in the power of the Spirit of God and in accordance with what is of the Spirit. Let the Spirit of God have His place and unity will be realised by all who thus honour Him.

We feel this is very solemn. For it is clear from the setting of Scripture that unless we are in the practical recognition of what is formed on earth in the power of the Spirit, unless we are in the enjoyment and good of this unity, it is futile to speak of the Headship of Christ.

If we follow the way Scripture develops the truth, we shall observe that in Romans and Corinthians Christ is not presented as Head of the body. The lesson of unity must be learnt first. But in Colossians and Ephesians He is so presented.

Hence, as has so often been said, the truth taught in Romans forms the foundation in our souls and makes room for the further light of the church in Corinthians. And so, if we are practically recognising unity, we shall be led on to the wondrous fact that Christ is Head of His body.

Moreover, the body of Christ is the vessel for the activity of the Spirit (1 Corinthians 12). Any restriction as

to liberty which might prevent the manifestation and exercise of spiritual gift is dishonouring to the Spirit of God. The Spirit distributes as He will. He qualifies as well as calls the servant for the work of God (Acts 13:2).

Man can neither appoint nor prevent, according to God, the ministry in Christianity. We are quite sure that the Emperor of Rome was not consulted as to the appointment of servants or as to the exercise of gift in the church in the days of the apostles! Nor had an apostle authority over the liberty of another servant (1 Corinthians 16:12). There is no doubt that the labyrinth of present-day ecclesiastical machinery is a very serious slight to the Spirit of God!

Hence, recognising this unity and liberty in the power of the Spirit, we should regard each other as members of the body of Christ. As baptised into one body, every member is necessary, each one is comely, and we may care for all (1 Corinthians 12). Oh! how slow we are to view each other thus.

But, as we have said, if we recognise what is formed on earth in the power of the Spirit, Christ as Head of the body will be practically available to us. This brings us to our second point.

(2) Christ is Head of the body. It is from Him the body is derived and increases. All nourishment comes from the Head. All fulness dwells in the Head, and the all-sufficient resources of the Head are available to the body (Ephesians 4:15, 16; Colossians 2) ...

Let us be "holding fast the head" (Colossians 2:19), and we shall know and constantly prove the

abundance of supply that is available. Religiousness will fail, but not Christ! The fleshly mind will prove its own insufficiency, but there is always fulness in the Head.

Is it too late in the church's history to "hold the head"? Is it too late to be quite supported by Christ? Impossible! Colossians 2 is still true! Today we may prove it if we will. But this needs faith. It needs a right state on our part. It is useless to speak of the Headship of Christ if we are practically denying the truth of that of which He is Head.

The incessant formation of councils, of committees of management; the arrangement of spiritual affairs by human wisdom and expediency may suit man's mind. But it is not faith. Schism, contention and activity of the flesh grieves the Spirit and must necessarily rob us of the right state which is essential if we are to know Christ as Head.

"Ye are Christ's body" (1 Corinthians 12:27), says the apostle. Think of it! Christ's body on earth! Have you answered to this, dear reader? Every believer is a member of Christ's body.

Let us not say these truths only apply to the church 'invisible and universal'. Immense mistake! The body of Christ is on earth today. It is in every locality where there are believers. It will be the vessel for the display of Christ in the day to come, and is called to display Him now.

The Believer's Friend, Volume 8 (1916), pages 87 - 96.

THE GREATNESS OF CHRIST

J. H. Trevvett

John 4:12; John 6:31 - 32; John 8:53 - 59; Song of Songs 5:9 - 16

I desire to bring before you the greatness of Christ, being fully aware of the immensity of the subject, and, at the same time of one's feeble apprehension of it. Nevertheless, one is encouraged to know that that need be no barrier to our speaking of His greatness, for we are called on to speak of Christ according to the measure in which we have known Him, and according to the light which we have received concerning Him. Hence the great question which lies at the root of all we say about Christ is, What and how we have believed? ...

One of the most potent weapons in Satan's armoury is the weapon he wields against the supremacy and greatness of Christ, by suggesting comparisons with Him. In the minds of men, and even in the minds and hearts of believers, he will suggest some other as worthy of comparison with Christ. Those who love Him with incorruptible affections would never for one moment allow the supremacy of His greatness to be challenged. He stands alone -- He is peerless -- incomparable!

We may well, beloved, reserve all our superlative language for Jesus, expressing in the finest way, and in the highest terms that we can, our appreciation of Him! However much we feel the weakness of our words, we may well reserve our choicest language to express our sense of the great-ness of Christ. One of the most serious phases of the

opposition to the testimony in these last days is the suggestion of any comparisons with Christ. It is the way in which the enemy is working in the minds of men, at one time denying His deity, at another, His perfect humanity, but with it all ranking alongside of Jesus men of whom the prophet said, "Cease ye from man, whose breath is in his nostrils" (Isaiah 2:22); men whose names shine on earth's pages for a brief moment as they pass, but who, as their intellect and influence wane, are no longer remembered by the sons of men. They die, perhaps lamented, but they are soon forgotten.

To the believer -- the lover of Jesus -- there is one name, the name of Jesus, which stands out supreme, eternal, not merely in relation to His movements on earth, but in relation to His movements in heaven. One can well understand the Psalmist saying in his exultation as he dwells on the greatness of Christ anticipatively, "His name shall endure for ever; his name shall be continued as long as the sun". And again, "let the whole earth be filled with his glory!" (Psalm 72:17, 19).

It is not enough that Jesus should fill the vision of my soul as my Saviour, as One who came here meeting all my dire need and distress, but I am to love His appearing. As the beloved apostle said, "Henceforth the crown of righteousness is laid up for me, which the Lord, the righteous Judge, will render to me in that day; but not only to me, but also to all who love his appearing" (2 Timothy 4:8). If the rapture is the way out for us, and an exceedingly

blessed way out -- for the Lord Himself shall come, He will not delegate this to another, He will descend from heaven and will catch us up to Himself, and so shall we ever be with the Lord -- yet, we love His appearing. It is the return journey, so to speak, for He will surely come, and we with Him -- we shall appear with Him in glory. There is nothing so calculated to stimulate our affection for Christ, and to secure public and unchallengeable testimony to Christ, as that we love His appearing. We long to see the once lowly Man of sorrows, the Man acquainted with grief, insulted, despised, and rejected, yet fully vindicated by the blessed God, when He shall have come to be "glorified in his saints, and wondered at in all that have believed" (2 Thessalonians 1:10).

While these scriptures show, on the one hand, how the greatness of Christ as here in manhood was challenged; yet on the other hand, there was flung back, as it were, such an unanswerable reply by the power and greatness of Christ Himself, as could not be challenged or refuted. Alas! with many, the enemy has sought to plant the suggestion that Christ's place might be seriously challenged in our hearts, were He compared with others.

What should we say today if challenged, even as the bride was in Canticles, when they asked her, "What is thy beloved more than another beloved?" The question is asked twice, but she is ready to reply immediately. Many of us, alas, might keep silent. We might cherish Him secretly, but unless we are prepared in confidence of faith for this question, we

shall not be ready to answer. It behoves us not only to be in the secret of His greatness, but to answer the challenge publicly and fearlessly in faith. The bride, when challenged, describes Him from the crown of His head to the soles of His feet, as if to show that she was intimate with her beloved. There is nothing I covet for myself, and for the people of God, more than an increasing sense of holy intimacy with Jesus.

The bride in Canticles says, "His head is as the finest gold". Young believers need to take account of the superlative language she uses to describe the features of the one here, who is a type of Christ; she says, "His head is as the finest gold". Modern teaching is seething with infidel thoughts as to Christ. They will not admit that His head is as "finest gold". Men know nothing of that marvellous statement of the Spirit of God, referring doubtless in the first place to Solomon, but having the greater than Solomon in view, that is, Christ; we read of Solomon that his wisdom "excelled the wisdom of all the sons of the east ... for he was wiser than all men" (1 Kings 4:30, 31). I may admit the truth of Scripture, in a general way, but am I holding in my affections this stupendous fact as to Christ, that He is "wiser than all men"; yea, that He is the wisdom of God? The intelligence of men, however great the place they assume publicly, pales into insignificance before the wisdom presented in our Lord Jesus Christ -- He whose head is indeed "as the finest gold". And how pure are His thoughts! He is "of purer eyes than to behold evil" (Habakkuk 1:13).

The bride says further, "His lips lilies, dropping liquid myrrh". How different from the speaking of men, from the great swelling words of vanity, of men who long to be heard! What a contrast I learn in the Lord Jesus Christ, whose greatness shines in the grace of His speaking. You remember those remark-able testimonies to Him recorded by the writers of the four gospels: Matthew compels the testimony of those who as yet had not believed, as they say, "It has never been seen thus in Israel" (chapter 9: 33). They recognised in their midst One who had power to cast out demons and bring men into subjection to Him who was to be King of kings and Lord of lords. Then Mark says, "He does all things well" (chapter 7: 37) -- not some things, but all things; He stands in that way, unique. There is not another of whom it could be said, "He does all things well". And Luke says, "all bore witness to him, and wondered at the words of grace which were coming out of his mouth" (chapter 4: 22) -- "His lips lilies, dropping liquid myrrh". But John gives us the finest testimony, for in chapter 7, the compelled testimony from those who came to take Him is, "Never man spoke thus, as this man speaks" (verse 46). Did they not recognise the fragrance of those lips?

These are simple things, which we all know, beloved, but I plead with you, How does He stand in your affections? I once visited a godly old sister, who asked me how I was. Thinking she referred to my health, I told her how I was. But she replied, 'I do not mean that, but do you know Him any better

today than yesterday?' I saw her the next day again, and her first question was the same! Whilst my apprehension of the greatness of Christ may be feeble, it ought to be increasing every day.

The bride speaks about His mouth: she says, "His mouth is most sweet". If I know what it is to come under the law of His mouth, I shall take character from Christ; I shall become marked by simple obedience and piety, as loving the laws of His kingdom. As the Psalmist says, "The law of thy mouth is better unto me than thousands of gold and silver" (Psalm 119:72). Then having described every feature, and shown that there is not the slightest discrepancy between His Person and His words, she says, "Yea, he is altogether lovely"! Not merely that He is "the chiefest among ten thousand" -- for they said of David: "thou art worth ten thousand of us" (2 Samuel 18:3) -- it was thus that David was appreciated by Judah and Israel -- but here is One who stands out completely and supremely as "altogether lovely"! How that should appeal to our hearts! And then she points Him out, with genuine, incorruptible affections, and says, "This is my beloved, yea, this is my friend, O daughters of Jerusalem". That this was a powerful and convincing testimony to Him may be assumed, for immediately they say, "Whither is thy beloved gone, thou fairest among women? Whither is thy beloved turned aside? and we will seek him with thee" (chapter 6: 1).

She was not like the man in John 5, who, when asked where Jesus was, did not know. It says that

Jesus had "slidden away" (verse 13), for there was no desire in the heart of the man to know who He was, although he had been healed by the word of Jesus after lying for thirty-eight years in impotence; as yet there was no desire on his part to be in the company of Jesus, and he knew not where He was. Think of a believer like that! Or of a believer having the forgiveness of sins and the gift of the Spirit and not knowing the movements of Jesus. Many know nothing of His coming into the air to catch us up, but if I keep close to Jesus, if my affections are on the alert, I shall understand every movement, and shall have light as to what He is saying today, and what He is about to do. The bride knew where her beloved was; she said, "My beloved is gone down into his garden".

In John's gospel, chapter 4, the question is raised as to whether He is greater than Jacob, and in chapter 6, as to whether He is greater than Moses, and again in chapter 8, as to whether He is greater than Abraham. And the answer in every case -- as indeed it must be -- is, He is greater! There could be no other answer. Is anyone prepared to compare Christ with Jacob? Or with Moses? Or with Abraham? Why, the very nature of His gifts, as bringing in living water, and living bread, are positive evidence, if evidence were needed, of His superiority and greatness over Jacob or Moses or Abraham.

How pained would Jacob have been at such a supposition! "Art thou greater than our father Jacob,

who gave us the well?" He had drunk of the well with his children and cattle, and had given it to Israel as a heritage. Thank God for His mercies from Monday to Saturday: cattle have them, and children have them, but a well from which cattle drink is not sufficient for the believer in Jesus. The woman speaks with pride of the well, and it may be all right for the daily journey, but I need something more than that. She says, "Art thou greater than our father Jacob?" Why, Jacob's whole moral being would have been in revolt against any suggestion that he was to be compared to Christ. You know what he did at the close of his great pilgrimage, how he worshipped, leaning on the top of his staff (Hebrews 11:21) ...

The Lord speaks to this woman in John 4 of "living water" (verse 10) -- different in kind from that which Jacob and his cattle drank. He asserts His superiority over Jacob in that He is the Giver of "living water". Is there anyone who is not conscious of having living water? I want to ask, Have you within you this spring -- this source of satisfaction which comes from God? "Whosoever drinks of the water which I shall give him shall never thirst for ever". You know what happened to this woman: instead of thinking of Jacob, or his children, or his cattle, she left her waterpot and went away to the men of the city. Her unfavourable character was known to the men of the city, but the compelling power within her drives her to them, and she says, "Come"! I wish we all had the power to say, Come!

And the men went out to Him. Her compelling, powerful testimony to His greatness as enshrined in her heart, drew them to seek Him, and in result they say, "we have heard him ourselves, and we know that this is indeed the Saviour of the world" (verse 42).

In John, chapter 6, they raise the question as to whether He is greater than Moses. Scripture tells us "there arose no prophet since in Israel like to Moses, whom Jehovah had known face to face" (Deuteronomy 34:10); he was, indeed, one of the greatest servants God ever had, and one of the ablest and wisest administrators. Hebrews 3 tells us he was faithful to Him that appointed him, in all His house (verse 5). But Moses was but a figure of Christ. These opposers are not one whit concerned about Moses himself, but about something merely historical. If the enemy can get what is historical to set against what is spiritual he has gained a great deal.

How grieved Moses would have been at this question of the unbelieving Jews: "What sign then doest thou? ... our fathers ate the manna in the wilderness, as it is written, He gave them bread out of heaven to eat". It was not Moses that gave them that bread from heaven. It was God who had rained down manna upon them and given them the corn of heaven, and made them to eat angel's food. The manna was white and small as the hoar-frost on the ground, and it was round (Exodus 16:14), and, as Numbers 11:8 tells us, like the taste of fresh oil. But what did these men care for the manna? It was to them but a wonderful thing that had happened years

before; they were not occupied with what it typified, or of what God would set before them in it.

Jesus says, "my Father gives you the true bread out of heaven". Well, He established His greatness, not indeed that it needed establishment, but because of their unbelief. And some say, "Lord, ever give to us this bread". Is there one who has not this bread? Is there one who, like the prodigal, would feed him-self with the husks that the swine eat? This heavenly food is available; it is Christ. He says, "I am the bread of life: he that comes to me shall never hunger".

There is a wonderful description of God's good-ness in Psalm 104"He maketh the grass to grow for the cattle, and herb for the service of man; bringing forth bread out of the earth, and wine which gladdeneth the heart of man; making his face shine with oil; and with bread he strengtheneth man's heart" (verses 14, 15). We have the wine in John 2; and the oil to make his face to shine in chapter 4; and then the bread that strengtheneth man's heart in chapter 6. What a God He is! He takes account of the cattle and gives them grass to eat, but there are greater things reserved for man -- the bread and the oil and the wine. All these things are reserved for man -- His choicest gifts, speaking of Christ as come down out of heaven, that we might enter into some apprehension of His greatness.

The last question they ask is, "Art thou greater than our father Abraham?" How Abraham would have resented that question! The man who looked

for a city, whose builder and maker was God; the one who looked on to Christ's day, and who saw it and was glad! Could he be compared with the Christ he looked for? the One in whom he exulted? What need there is for greater spiritual emotion with us! Do we exult in the thought of Christ? It says in John 8, "Your father Abraham exulted in that he should see my day, and he saw and rejoiced". We suppress our emotions in the presence of ministry; we will not show how we are affected -- and especially at the Lord's supper. Did we not suppress our emotions, there would be a larger number of thanksgivings, a greater and fuller response in audible thanksgiving.

We know who Abraham was: Scripture tells us that he went through a certain process of exercise, that he might be the father of all them that believe; he is the father of the faithful; we are to take character from our father. It is right that I should imitate my father; no believer is exempt from this obligation, and "they that are on the principle of faith, these are Abraham's sons" (Galatians 3:7), and "they who are on the principle of faith are blessed with believing Abraham" (verse 9). Now we read of him that he "went out, not knowing where he was going" (Hebrews 11:8), he answered to God's call. But there are many who will not move till they see the path before them, to such I would say, Without faith it is impossible to please God (Hebrews 11:6). Faith makes you move out.

The next thing that Abraham did was to pitch his tent, having Bethel on the west and Ai on the east;

for if he steps out it is in relation to God and to His house. He pitched his tent and reared his altar in connection with the house of God, and he died as he had lived. He was not ashamed of God, indeed he would manifest publicly his allegiance to the One who had called him out. He believed God; he was not governed by circumstances, and finally at the weaning of Isaac he was filled with exultation. Sarah says, "God has made me laugh" (Genesis 21:6). If your heart does not exult at the incoming of Christ, I do not know of another theme that will cause you divine merriment. Once Sarah had laughed in un-belief, and once she had lied, but now she laughs in faith, and says, "all that hear will laugh with me".

On the day that Isaac was weaned Abraham made a great feast, for it must be great, if it has Christ in view; and typically this was Christ's day. The angel Gabriel said to Mary, "He shall be great" (Luke 1:32), and Abraham, anticipating that in faith, made a great feast, for he saw Christ's day and was glad. The Jews said to Jesus, "Thou hast not yet fifty years, and hast thou seen Abraham?" It was said in sarcasm -- that unsavoury feature of the human mind.

Scripture tells us "his visage was so marred more than any man" (Isaiah 52:14). The Lord must have looked older than He was, for He was a "man of sorrows, and acquainted with grief" (chapter 53: 3). "Jesus said to them, Verily, verily, I say unto you, Before Abraham was, I am"; we bow in holy reverence at the inscrutability of His deity. This is not historical -- this has no reference to time -- it is

the truth of His Person. How blessedly He appears before the vision of our souls! -- the I am -- ever existing, ever the Same. Jacob has passed, Moses has passed, and Abraham has passed, but Christ remains. The I am, who was before Abraham!

Then in the depravity of the human heart, they take up stones to stone Him, He who was in their midst, God, manifest in flesh; but there shines out a most marvellous reference to His deity, "Jesus hid himself". We cannot say anything about that; we may say much about "a man called Jesus", but if asked to describe His titles and relationships before incarnation and time, one can but bow in holy reverence, and say He is God -- eternal, inscrutable, immortal. He hid Himself; there is more behind this than a mere literal concealment; if He chooses to hide Himself, let not our poor finite minds seek to inquire of that into which He retires -- the inscrutability of Deity.

May the Lord help us by the Spirit to understand more of His greatness, for His Name's sake!

The Greatness of Christ, pages 7 - 14.

THE THRONE OF GOD FAVOURABLE

J. Taylor

2 Chronicles 18:4 - 34

When the Lord Jesus sent His disciples out to preach the gospel, He told them that He has all power in heaven and on earth (Matthew 28:18); it is all in the hands of Christ. So Micah says, "I saw Jehovah sitting upon his throne, and all the host of heaven