Selected Ministry - Volume 3

2 Timothy 3:1 - 5; Romans 8:26 - 29; 1 Corinthians 8:1 - 3; 1 Corinthians 2:7 - 12

It is the desire of God to have lovers. The apostle Paul speaks of those who love God. God's desire to have such is so great that He commands it, saying, "Thou shalt love the Lord thy God" (Matthew 22:37). It is imperative according to the divine standard, and He wants thousands to love Him. Scripture speaks of "ten thousands of ten thousands and thousands of thousands" (Revelation 5:11). Daniel tells us that "thousand thousands ministered unto him, and ten thousand times ten thousand stood before him" (Daniel 7:10). It is a wonderful suggestion when God speaks of the "thousands of them that love me" (Deuteronomy 5:10).

God wants lovers who will love Him with all their heart, all their soul, all their strength, and all their mind. He is not content with fragments, with the tail end of our lives, with a few odd moments on our knees at bedtime. He wants no movement in the heart except what is of Himself, no desire apart from Him, no strength wasted, no thought of which He is not the Object. God is so blessed, so worthy, He is to have it all and He wants thousands of thousands like that. Behind all this lies the heart of God, and He has made Himself known in such a way that He will absorb the whole being of so many. It was the desires of love on the part of God that led to this command for

lovers, and what He is, has been so declared that He must be loved.

In contrast, think of those who hate God; those of whom the Lord said, "now they have both seen and hated both me and my Father" (John 15:24). Awful contemplation! that the human heart should be so alienated from God, that it should forget and hate Him. What a range of things fills the hearts of men in the last days, as 2 Timothy 3 tells us -- anything except God. Men love even themselves. We live in the most selfish day in history. In every sphere, self is enthroned. What man loves rules him. What controls the heart controls the being. Thus everything gives place to what ministers to self. There are also lovers of money; it has taken God's place. How we see it all around with its accompanying sorrows, which pierce men and drown them in perdition. Then, lovers of pleasure -- how many devotees at that altar! We see everything sacrificed to it. There are those also who love and make a lie. If men did not love a lie, the bookshops would soon be closed. The same is found in the religious world. At bottom, men know it is all a lie, but they love it because it is a lie; indeed, the whole world is a lie, a sham, but men love it. Again we see how pre-eminence is loved by men, and the love of it will lead them to anything.

The divine thought is "lovers of God". How this is exemplified in Christ! Not one affection stirred His heart but God was its centre. From Bethlehem to Calvary, God was the object of His every desire. "I have spent my strength" (Isaiah 49:4), He could say. It was used to serve God. Though weary He would continue His journey to find one worshipper. His strength was weakened in the

way, the way to Calvary. Not a thought, but God was its object; as it is written of Him, "Oh how I love thy law! it is my meditation all the day" (Psalm 119:97). Every morning, His ear was opened to hear, as the instructed. We see in Him the perfect model of a lover of God.

Now we may see what God is prepared to do for His lovers. What gain there is in this, what blessedness! "If any one love God, he is known of him". God knows such a one altogether. He knew Christ, that great Lover. He was unknown among men, but well-known in heaven. Only heaven, and a few in touch with heaven, knew of His birth. Then those thirty years -- who knows of that secret life in Egypt, at Nazareth, hidden from the world! None of us knows much about it; God knew it all. At the end of it He could say, "This is my beloved Son, in whom I have found my delight" (Matthew 3:17). That was a review of those thirty years. Every prayer, every action, every step, every thought had been watched. It came out at His baptism, He was known of God.

So it is with all God's lovers. Of course in one sense He knows everybody. He knows every fowl on the mountains; not one sparrow falls to the ground without His knowledge. He knows the wicked afar off. But this passage means that He knows him intimately. We see this in Abraham, the friend of God. A friend loves at all times, be they dark or bright; whether in plenty or in little. Abraham is called the friend of God. And God says, "I know him" (Genesis 18:19), and further, "walk before my face" (Genesis 17:1); so that God could look at him as he walked. The preposition is "before", not 'with'. God would have it thus with every lover of His. He would give each

one the sense that He knows them favourably and intimately. Better to be known of God than of the world. It is a poor thing to be known by the king, compared to what it is to be known of God. Again, the scripture says, "Jehovah spoke with Moses face to face, as a man speaks with his friend" (Exodus 33:11). The basis of that is that Moses was a lover of God.

What will God not do for those who love Him? Jesus loved Lazarus and He would go to the place where they were prepared to stone Him for Lazarus' sake. Romans 8 helps here. We do not know what to pray for as is fitting, but we do know that all things work together for good to those that love God. He has such an interest in His lovers that He uses all His power, His wisdom and His riches to make all things work together for good to those who love Him; not for everybody, but for His lovers. Note the word together, that is, these things are made to co-ordinate, so that everything that may come upon His lovers will work for good. This is seen in the pathway of Jesus. God was behind all His movements, as we may see in Luke 7. If He goes to the house of a proud Pharisee, God caused that one should come in there who did not cease to kiss His feet. Calvary is the great expression of the love of God, and that He is behind everything to bring good out of it. Through it there will be brought to light the myriads of the redeemed who all love God.

So it will be with us in the measure we love God. Whatever may come upon us -- sickness, difficulties in circumstances, unjust accusations or trials, God is so great that if we love Him He will cause any or all of these things to work together for our good. Lovers of God do not think

these things are against them. Our great concern is not merely to recover our health, not to overcome the difficulties, not to prove we have been unjustly accused; but to see to it that we love God, and then we can confidently leave all these matters in His hand. "We do know that all things work together" etc. We may and do have many solemn exercises about many things, but the greater exercise is to love God, and that means that no room is left in the heart for any idol.

The apostle Paul in writing to the Corinthians says, "Things which eye has not seen, and ear not heard, and which have not come into man's heart, which God has prepared for them that love him". They have such a place in His heart, He values them so much, that He has prepared them. There has been deliberate activity, there is a plan and a process to prepare for God's lovers what the human heart could never dream of. There is a place prepared for such in the Father's house. Wonderful thought! in a sphere where only love prevails; where there is conscious relationship. The city too is prepared for them, the city that Abraham looked for, whose Builder and Maker is God. "He has prepared for them a city" (Hebrews 11:16). What a city! God's city has only one street, a golden street. There is no false step; every movement is transparent, no dark underhand movements. It has a wonderful temple. God and the Lamb are that temple. There is no need of the sun, for the glory of God is the light, and the Lamb is the lamp thereof, and a river of water of life, clear as crystal, flows out of the throne. We belong to that city, for our citizenship is in heaven. This is but one of the things that God has prepared, and He would give us to enjoy it now.

Indeed according to Hebrews 12:22 we have come to it now, the "city of the living God".

The new heaven and new earth are prepared for a people who love God. What a scene -- where there is no distance between God and His lovers! He is their God (Revelation 21:3). How attractive all this is! It would help us to judge idolatry. John closes his first epistle thus "Children, keep yourselves from idols" (1 John 5:21); the idols of self, money, pleasure, pre-eminence, etc. When we know what God would do, that we are known of Him, and the things He has prepared, our hearts are surely attracted to come into this position of loving Him.

What is this love for God? How is it expressed? There are people who say they will not believe unless they see. But nobody has ever seen love, it is a spiritual thing, yet nobody can deny that love exists. And where love is, it is expressed. Now love for God is expressed in a twofold way, by obedience and by sacrifice. These two great expressions of love are seen pre-eminently in Christ; in Him they shine. He was obedient unto death, even the death of the cross. Then His love found expression in sacrifice; how great the sacrifice of Himself! Now what good is there for us to say we love God if we do not obey Him? "Hereby know we that we love the children of God, when we love God and keep his commandments" (1 John 5:2). Love enjoins and love obeys. "Children, let us not love with word, nor with tongue, but in deed and in truth" (1 John 3:18). So that the great expression of love in a believer is that he is subject.

Love is also seen in sacrifice. This is how love came to us. "Hereby we have known love, because he has laid

down his life for us" (1 John 3:16). When we see a believer holding his body, not for pleasure but for God's service, we see the mark of love. Or he may spend his time in considering for the Lord's interests. This costs something, it is a proof of love. Or money or a home may be similarly used -- it is love appearing. God's love came this way. "God so loved ... that he gave" (John 3:16). "Herein is love ... that he ... sent his Son" (1 John 4:10).

This measures us all. The measure of our love is the measure of our obedience and our sacrifice. But it is precious to God. He takes special interest in one like that; He will cause everything in his history to work out for good.

Let us see to it then that we are not lovers of self, of pleasure, of money, but lovers of God, so that we may taste the sweetness of these things, and let us all join in saying, "We love because he has first loved us" (1 John 4:19).

From Our Closing Days, pages 24 - 31, Edinburgh, 1936.

THE LORD'S WORK

W J House

Revelation 1:4 - 6; Revelation 5:6 - 10; 1 Chronicles 23:1 - 6

I desire to say a few words that might help us to understand a little more what the Lord is doing at the present time. Scripture speaks of the work of God and the part of it that is finished. It says, "And the heavens and the earth and all their host were finished" (Genesis 2:1), wonderful work! These wonderful works were done by Christ, that blessed Person whom we know as our Lord Jesus Christ. John says, "All things received being through him" (John 1:3). Paul says that He is the "firstborn of all creation; because by him were created all things, the things in the heavens and the things upon the earth ... all things have been created by him and for him" (Colossians 1:15, 16). Moses tells us that they were "finished" (Genesis 2:1), implying that there was nothing whatever to be added to them. None could suggest any improvement on the work of God. In the expanse in which He set the sun, the moon, the stars; He has established the ordinances of the heavens, Pleiades and the bands of Orion, and we realise there is nothing unfinished about them.

Then, too, what a wonderful sphere the earth is, on which many millions of people are provided for every day. It says, "the king himself is dependent upon the field" (Ecclesiastes 5:9). All are sustained by the infinite resources that the Creator has put in the earth. God's workmanship is seen in the flowers, the insects, the birds -- God says to Job,

"Doth the hawk fly by thine intelligence?" (Job 39:26). Our bodies, too, reveal the wonderful work of God, but He is not inactive because this phase of His work is finished. It does indeed say that God rested from His work on the seventh day and was refreshed (Exodus 31:17), but that does not mean that He has ceased to work since that time. The Lord said, "My Father worketh hitherto and I work" (John 5:17), and I desire, with the Lord's help, to say a few words on what the Lord is doing now. We could never compass all His work, but I would like to speak of four features of the work of the Lord at this present time.

Scripture does not disclose how long God took to create the heavens and the earth in Genesis 1:1, but we are told that He prepared the earth from a state of chaos and emptiness for man in six days. If God brought forth conditions suited to man in six days, what must be the magnitude and glory of what the Father has done "hitherto" and of what the Lord is now doing during six thousand years! I read these passages to bring before us the great thought of what the Lord is doing now.

In the first passage the apostle John tells us of the One who loves us. In worship he comes to it, "To him who loves us, and has washed us from our sins in his blood, and made us a kingdom". The One who made the worlds, "All things received being through him, and without him not one thing received being which has received being" (John 1:3). This One is said to have made us a kingdom. This is a very great and glorious matter, and John is in the light of it, that God is making a great and eternal kingdom -- the everlasting kingdom of our Lord Jesus Christ. The thought of making involves a process, it is not quite the same as

creation, which was by command, and it stood fast. Making implies deliberation and a certain process to bring about a result. "Let us make man" (Genesis 1:26). It does not only say that God created him. God is our Creator; but God formed man and he is fearfully and wonderfully made. God breathed into man's nostrils the breath of life, showing there was a process in the making.

Now the Lord is making a kingdom and He has great pleasure in this kingdom, which He is making in our hearts. When we receive the glad tidings we are attached to His kingdom; He is making us. One loves the gospel because it tells of the God who translates us from the authority of darkness into the kingdom of the Son of His love. Our blessed Saviour Himself comes before us, and in the power of what is seen in Him, the soul moves out as delivered from the authority of darkness into the kingdom of the Son of God's love. We become part of His kingdom; He is our Lord and we become subject to Him; an extension of His kingdom is thus secured in hearts in which He rules.

Now that is what the Lord is doing, He is bringing us under control in a practical way. It does not operate in its fulness all at once, for many things claim the hearts of young christians, and indeed all of us. We all have to say, "other lords than thee have had dominion over us" (Isaiah 26:13); but I am sure the desire is that He only should be Lord to us, and that loyalty to Him should be maintained. We are receiving a kingdom that cannot be shaken; God has established it and the work of God cannot be shaken, it will stand for ever. It is the everlasting kingdom of our Lord and Saviour, Jesus Christ, it is the work of God and

of Christ that has been going on for six thousand years, and is still going on now. It is a much greater thing than the establishing of the heavens to rule over the earth, which God did in a day. This kingdom is a process going on little by little, as the blessed influence of the love of Christ becomes more deeply rooted in our hearts. The power is love and it is a constraining power. The apostle says, "the love of the Christ constrains us, having judged this: that one died for all, then all have died; and he died for all, that they who live should no longer live to themselves, but to him who died for them and has been raised" (2 Corinthians 5:14, 15). The Lord is establishing His kingdom through the activity of the Holy Spirit sent down from heaven. Little by little the process goes on in the heart of every believer, and thus His kingdom is established. It is true, and will be true to eternity, that unto us there is one Lord, Jesus Christ.

Then in Revelation 5 He is making other things, or persons. The elders say, "Thou art worthy to take the book, and to open its seals; because thou hast been slain, and hast redeemed to God, by thy blood, out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests; and they shall reign over the earth". The Lord is seen there as the One who makes kings, not crowning them, but making them. On that line, our life here is not too long for the process. It is so great a matter that we need every moment that God leaves us here. What marks the kings is that they are like Him. Of Gideon's brethren it was said, "As thou art, so were they; each one resembled the sons of a king" (Judges 8:18). Gideon said, "They were my brethren", they had kingly features. How

we need to make room for the Lord's work to appear in kingly features, in contrast to the contemptible and worthless character that marks us all naturally -- to make room for the formation of what is kingly, for in Scripture a true king is one who is beautiful. "Thine eyes shall see the King in his beauty" (Isaiah 33:17). A king is one who is dignified, who is glorious, who is able to rule. It is the idea of a person who is supreme.

We have to be made, but not so the Lord -- He was born a King. As to His own Person, He is the King of kings; kingly features were always there, but as coming into manhood it was said, "Where is the king of the Jews that has been born?" (Matthew 2:2). So this great Maker of kings takes us in hand to instruct us and to form us that we may bear kingly features, and that we may be able to rule. The first portion of territory over which I rule is my own spirit. A person who rules his own spirit is greater than he that takes a city, (Proverbs 16:32). No one can be trusted with extensive territory until he has learned to control his own spirit, so that it does not get out of hand. I am quite sure the older brethren will agree that it takes a long time. That kind of a king cannot be made in a day; it is a lifelong exercise to learn to control one's own spirit. This applies also to our bodies; the apostle said he buffeted his body, indicating that he would not allow it to dominate him. How often we lose ground by our natural desires assuming control, or our spirits, and by our not allowing the Lord to control all. With many a christian the love of money becomes the dominating power, and like the brethren of Joseph, the place that Christ should have in their hearts is sacrificed for money.

A king does not act like that. He rules his spirit and has control over his body and over his money. It is most important for all of us that we should have our businesses under control, and that we should hold them rightly in relation to the Lord. This applies also to the home. Many of the sisters are dominated by their homes, but the house is not to rule them, they are to rule the house. That is the sphere where they are being made kings by the skill and wisdom of the Lord.

I come now to what the elders say, which is that "Thou ... hast ... made them ... priests" -- a most magnificent thought! These twenty-four elders represent what has been gathered up by the Lord. He has gathered up kings and a kingdom; they are round His throne and are His kingdom, and His throne dominates them. They are His kings, each has a crown and all are sitting on thrones. There are millions of them, not merely twenty-four, but these are representative of all. Also they all have golden howls full of incense.

The process of making us priests is a most intensive one. What marks a true priest is holiness, a preparedness to consider for God on all occasions and to be able to bless. The priests stand and bless. The priest's lips keep knowledge and one learns the law at his mouth. Think of the precious grace of Christ that takes up you and me and transforms us by His own work so that we qualify to be priests! The apostle speaks to the Corinthians of the various kinds of evil-doers, who shall not inherit the kingdom of God, and then he says, "these things were some of you". If we read the list we all have to admit how humbling it is. He adds, "ye have been washed, but ye

have been sanctified, but ye have been justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Corinthians 6:11). Think of the precious grace that would win your heart, and add you to His kingdom, making you a king and a priest. It is a time when He considers for God, He is able to bring the odour of the holy incense before God. These elders say, "thou ... hast ... made them ... priests", they are His workmanship. It is something infinitely greater than the creatorial power of God in the physical creation, but it is a kingdom over which Christ is exalted as King, the everlasting kingdom of our Lord and Saviour Jesus Christ. There are myriads of kings who are crowned and able to rule for God in the world to come. "And thou, be over five cities" (Luke 19:19), said the Lord to one who had been faithful.

Priests are marked by holiness. Perhaps some of us may know a little about righteousness, but what do we know of holiness? That shrinking from evil in our spirits, and the abhorrence of it. Peter speaks of a holy priesthood, and it is seen in these elders. They are able to stand before God and to present incense, everyone of them having bowls. It is a magnificent spectacle, myriads and myriads of holy priests having golden bowls full of incense, which are the prayers of saints.

In Chronicles we have another feature of what is made. There we have what David is said to have made, "the instruments which I made, said David, to praise therewith". David is the chief musician, the sweet psalmist of Israel, and he is king David in majesty, glory, victory, and power. Then he is a priest, for he wore the linen ephod and danced before the ark. We also have the prayers of

David the son of Jesse. This company of four thousand singers were to use the instruments "which I made, said David, to praise therewith".

I want to touch upon this making instruments to praise therewith, as part of the work of Christ. One loves to think of the Lord making instruments of music. Music is a great matter with God. I love to look at the saints as the instruments which Christ has made. In the Psalms David speaks of a great variety of instruments, the greatest perhaps is the harp, and these are the instruments in the hands of the elders in Revelation 5. The harp is an instrument which expresses the most beautiful music as the strings are tightened and tuned under the hand of Christ. Then there is the pipe, which is breathed into -- showing that it comes from the spirit, so to speak, the trumpets to sound aloud, and the cymbals that the hands use to make a sound. Thus the Lord is operating over this long period to make His instruments; He intends to have an orchestra. If you read the last few Psalms, particularly the last one, you will see how the different notes come in, and all are blended to have one sound. That is the divine idea, to have no discord.

The Lord is producing this harmony in the hearts of the saints now. It is all gathered up in the twenty-four elders. They are a kingdom, and they are kings, they have crowns; they are priests with their white raiment, their bowls full of incense and they have harps. The Lord is still making, and these are just a few suggestions of His present work. He would make us submissive to Himself, that we should see something of the greatness of it, and to be in His hand that He should make us kings and priests.

Satan has not ceased in his work in making a kingdom of darkness. He always imitates, and in that way deceives men. His kings are the "universal lords of this darkness" (Ephesians 6:12), and he himself is a king. It says, "They have a king over them, the angel of the abyss: his name in Hebrew, Abaddon, and in Greek he has for name Apollyon [that is Destroyer]" (Revelation 9:11). He also is an anti-priest, the accuser of the brethren, and he has a system of anti-priests. Thus he is in contrast to our great High Priest who intercedes for us. He also has his instruments of music to carry out his purposes, as Nebuchadnezzar commanded, "at what time ye hear the sound of the cornet, pipe, lute, sambuca, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image" (Daniel 3:5). Satan is forming vessels, instruments of satanic music to woo the hearts of men and women to the system of worship he has set up to the destruction of mankind.

I appeal to the young people to remember that there are these two systems. In the one there is what the Lord Jesus is doing from on high by His Spirit, making His kingdom, His priests, His instruments of music; and in the other there is Satan with his kingdom, subverting the hearts of men who are willing to obey him. It is a very solemn matter for us all to consider to which kingdom we are lending ourselves, for everyone is being formed in one kingdom or the other. Soon the dividing line will come. All that the Lord has made will be removed and brought into display in another world, when He comes "to be glorified in his saints, and wondered at in all that have believed" (2 Thessalonians 1:10). The time will come when He will be wondered at, and that which has been formed on

the opposite side will go out into the blackness of darkness for ever. One desires that we might take account of the present moment, for it is of great importance, when little by little we are being formed by the Lord. May He help us to take account of these things, and to be in His hands as clay in the hands of the potter, that our own wills may be judged, and that He may form us as He will for His praise.

From Our Closing Days, pages 32 - 42, Dundee, 1936.

BEAUTY

W J House

Song of Songs 5:9 - 16; Genesis 37:1 - 3; Isaiah 52:1

I want to say a few words as to beauty. A person would have to be blind to be ignorant of the fact that beauty marks all the works of God. The scripture says that He has made everything beautiful in its time, (Ecclesiastes 3:11). He knows how long a thing is to last, and if its time is an hour, a day, a week, a few years, or eternity -- He has made everything beautiful in its time. Apart from the power and the height and the ordinances, how beautiful are the heavens! We read, "By his Spirit the heavens are adorned" (Job 26:13). David says, "When I see thy heavens", and what a spectacle the heavens present on a clear night! God intends us to look at them and to consider them. David says, "When I see thy heavens, the work of thy fingers" (Psalm 8:3). Some of the stars are blue, some red, and some golden, when seen more clearly than with the naked eye. They are gems set in the heavens in evidence of God's regard for beauty. Then what beauty there is on earth! -- Whose hand has ordered it all? Think of the majesty of the mountains, the beauty of the valleys, the charm of the ever-flowing streams, and the verdant foliage that God has made. Can we question His delight in the beauty of His handiwork? The Lord said, "Consider the lilies how they grow" (Luke 12:27). Why should God put into a flower such amazing beauty? Take the insects; especially in tropical countries, there is beauty in the butterflies that

baffles mankind, and no one can imitate it. Think of the tropical seas, where the sun's power is mighty. There are fish there radiant with such blendings of colour that it is almost unbelievable, but it is the work of God. If God has done thus with that which is but for time, what must be the beauty of that which will last for ever? God is forming beauty now that will last for eternity. He has finished the material worlds, "And the heavens and the earth and all their host were finished" (Genesis 2:1). They have never been added to or altered, for they are God's handiwork, and He is still working, as the Lord said, "My Father worketh hitherto and I work" (John 5:17). This great work has been going on for nearly six thousand years.

All the beauty that will be seen in the new heaven and the new earth is concentrated in the Person of Jesus. The beauty with which God will garnish the spiritual heavens, that which will yet be seen in every heavenly family, as well as that which will be seen only on the earth, was all concentrated in the Person of Jesus in manhood. God is wonderful in His ability to concentrate, it is part of His divine glory to do so. He says, "Go to the ant, thou sluggard; consider her ways and be wise" (Proverbs 6:6). Think of what God has concentrated in the ant, so tiny an insect, yet possessing profound wisdom, so that she knows she must gather her food in summer, and store it up in places she provides for herself, and keep it there for the winter. So in His wisdom God has concentrated in the Person of Jesus in manhood all the beauties of the new heaven and the new earth.

What is so amazing, and what should challenge every heart is, that when all this beauty came down to earth in

the Person of Jesus, the language of the world, and of the religious part too, was "there is no beauty that we should desire him" (Isaiah 53:2). Is this what you would say, dear friend? The truth is that all the beauty of heaven and of earth is in Jesus. "Thine eyes shall see the King in his beauty" (Isaiah 33:17). The King in His beauty is Jesus -- "another king, Jesus" (Acts 17:7). This King opens the eyes of men to see His beauty, blessed be His name. That is what the blind beggar wanted when he said, "Son of David, Jesus, have mercy on me ... Rabboni, that I may see" (Mark 10:47 - 51), and he followed Jesus in the way, glorifying God. He glorified God because he saw the King, and everyone does so who sees Him, because they have seen the beauty with which God will fill eternity.

I do not know that I can touch much on this scripture in the Song of Songs, but it came before me as a description, from the heart of the bride, of features of beauty that she knows to be in the bridegroom. This is what she is able to say about Christ when she is challenged: "What is thy beloved more than another beloved, Thou fairest among women?" The previous part is full of the greatest instruction: they say, "What is thy beloved more than another beloved, That thou dost so charge us?" She had said, "If ye find my beloved" -- she has lost touch with Him. Has anyone here lost touch with Him? She says, If ye find my beloved ... and she cannot finish the sentence because of the depth of her feeling. Is He more than another beloved to us? With whom can you compare Him? Think of the various objects that engage the human heart, but what are they compared with Christ? He is more than another beloved, He is more than any other

object could be. In this connection He is not prepared to be merely first, any more than He will be second -- He must be all, One alone. When the heart says, "my beloved", there is no idea of anyone else. With many christians He is One of many, alas, all dividing the heart with Him, but this bride says of Him that "he is altogether lovely", "the chiefest among ten thousand". He is the only One to her heart now, whatever has been her experience before.

We will look at her description of Him as bringing before us what beauty is and where it is. In verse 10 it says "My beloved is white". That could not be said of any other man, that he is inherently white. If we are white individually it is because we have been washed, by "him who loves us, and has washed us from our sins" (Revelation 1:5). We were not white naturally, but covered with stains. "My beloved is white". He was "the holy thing" from the outset. "My beloved is white and ruddy". If we are now ruddy it is as having been healed, "Who forgiveth all thine iniquities, who healeth all thy diseases" (Psalm 103:3). Each of us has needed a physician, but the Lord had no need of one, for no trace of the moral diseases and sicknesses that assail mankind ever touched Him. He was ruddy, without any trace of disease, He is inherently vigorous.

"His head is as the finest gold". The head is the seat of intelligence, and the bride is distinguishing His head from His eyes and cheeks and mouth. There are in His holy and blessed mind thoughts that are in keeping with the finest gold, thoughts that are more precious than tongue can tell, the very thoughts of God. The psalmist says, "How precious are thy thoughts unto me, O God! how great is the sum of them!" (Psalm 139:17). All these thoughts were in

the mind of Jesus, every one of them expressing the perfection of divine love. So she says, "His head is as the finest gold".

"His locks are flowing, black as the raven". She looks at His hair, and she says there is no evidence of age, nor of decline, and to all eternity there never will be. "His eyes are like doves by the water-brooks, Washed with milk, fitly set". Think of a blessed Man like that! The dove can never rest where there is uncleanness, and the eyes of Jesus are as doves' eyes by the water-brooks, always watching the movements of the Spirit of God, and His eyes in accord with them. In His compassion, of course, He may look upon a poor sinner, but He cannot look upon sin or upon what is unholy, for He is God. How often sorrow comes, especially with young believers, because their eyes have been allowed to rest upon unholy sights. What we need is to follow Him, and as passing through this corrupt scene, we need to be blind to evil and not to look in certain directions. The window of the ark was above; from that the dove went out and came back; there was no window in the side of the ark. It was not contemplated that Noah and his family should be watching the corruption outside, so the window was above, and our eyes should be "Looking unto Jesus".

"His cheeks are as a bed of spices, raised beds of sweet plants: His lips lilies, dropping liquid myrrh". I cannot say much about His cheeks, I suppose they are connected more with the countenance, and the countenance of Jesus was lovely; indeed it is like a bed of sweet-smelling plants, giving out a fragrance that would draw every heart to kiss Him. "Thou gavest me not a kiss"

(Luke 7:45), He said to the Pharisee, but the woman kissed His feet and the Lord valued that.

"His lips ... dropping liquid myrrh". Every word from the lips of Jesus was fragrant with sweet-smelling myrrh. When He spoke, He conveyed to His hearers the intensity of His suffering love. When He said to the leper "I will", in that word was the sweet-smelling myrrh that would take upon Himself what was upon the leper, the suffering love that would identify Himself with him. And so with all His words, as they dropped from His blessed lips.

"His hands gold rings, set with the chrysolite". His hands remind us of what He does, and they captivate us, they are as rings that hold us firmly; set with chrysolite, a golden stone that brings before us what is of God. The Lord won many a heart here with His hands, for what He did held them in the grip of His love.

"His belly is bright ivory, overlaid with sapphires". How different Jesus is from everyone else! How little there is in this world that will stand examination as to what is inward and hidden, and that any dare to examine closely! There would be found a sink of corruption. All may be fair outwardly, but inwardly the Lord says, they are "full of dead men's bones". When you come to Jesus, you see what is incorruptible, both inwardly and outwardly. Time can never effect deterioration in that blessed Man. You can look at Jesus and see nothing but beauty. Being overlaid with sapphires signifies that He is adorned inwardly. Inward beauty is what is of value, but there is much veneer in the world today.

In 2 Timothy 3 there is a description of what characterises the world today. It says, in the last days men

shall be lovers of themselves; deeply rooted selfishness in their hearts. Lovers of money and of pleasure; having no love for what is good; unthankful, unholy, traitors; having a form of godliness but denying the power thereof. This is a perfect description of christendom. We need to take heed that it does not describe some of us, and that our christianity is not merely an outward form that covers an awful inward state. As you look at Jesus inwardly you say, "His belly is bright ivory, overlaid with sapphires".

"His legs, pillars of marble, set upon bases of fine gold". This implies the superiority and grandeur of the movements of Jesus as He walked. John the baptist was entranced with the beauty of the movements of Jesus. His heart was lifted outside his surroundings when ceasing for the moment from his own service, he looked upon Jesus as He walked, watching the legs of marble set in bases of finest gold. That is why the woman in Simon's house never ceased kissing His feet. She had been following Him and watching His movements, and the Lord said, Since the time I came in she has not ceased to kiss My feet.

"His bearing as Lebanon, excellent as the cedars". Lebanon is marked by being the highest point in God's land, and thus very near heaven. It is where the cedar trees grew that were used in the building of the temple. Solomon said, "Send me also cedar-trees, cypress-trees, and sandal-wood trees, out of Lebanon" (2 Chronicles 2:8). Such trees can only be obtained from Lebanon, and they represent men who live near heaven in communion with God.

"His mouth is most sweet: Yea, he is altogether lovely". The bride distinguishes between His lips and His

mouth. His lips refer to what He says, but in relation to His mouth she says, "Let him kiss me with the kisses of his mouth" (Song of Songs 1:2). He is holding her heart and bringing her in touch with Himself in that intimate way. She does not proceed with other members of His body, but she sums all up in that word "he is altogether lovely. This is my beloved, yea, this is my friend". This is the Object of my heart, for whom I live, whose presence I love, the One to whom I tell my secrets, my Friend. The Lord said "I have called you friends" (John 15:15), because He told them His secrets. So the bride says, "this is my friend". It is not here, I am His friend, but that He is my friend. I have not one secret that I withhold from Him. Is that so with us? Do we tell Him our secrets? All beauty is in Him, He is the King in His beauty.

In Genesis 37 beauty is not immediately connected with Joseph personally, but with his coat, which is a very important matter. The Song of Songs describes the Beloved as white, "My beloved is white". That is important, but Jacob made for Joseph a coat of many colours. The Spirit of God leaves us to find out how many there were, it just says "many". There are only a certain number of primary colours, but God loves to blend colours. Joseph's coat was a witness to the love that Jacob had for him, and Joseph went into the field wearing his coat and seeking his brethren. This speaks of the Lord Jesus here seeking men, and beauty is seen in the garment of Jesus. He had only one "coat" and He exhorts His followers to have only one. Joseph wore his coat out in the field, as he moved about amongst those who hated him. The Lord appeared in His beautiful garment, the basis of

which was white linen, so white that "fuller on earth" could not whiten it. Set in the fabric there was also blue, the colour of heaven -- "Thy will be done as in heaven so upon the earth" (Matthew 6:10). God's will pervades heaven, and it also pervaded every movement of Jesus. Then the purple -- He was King when He was here, and the kingly colour was always to be seen. It is to be seen now in suffering; those who wear purple are sufferers at the present time.

The apostle says, "if we endure, we shall also reign together" (2 Timothy 2:12). At Nazareth He suffered contempt and scorn, but He is the King there, and how the purple adorns the suffering One on the cross! Even the robber sees it, and would fain come into the kingdom of this blessed One who is King. Then, wherever Jesus went, the scarlet was seen. He did not seek publicity, as we all love to do naturally, but He could not be hid. The centurion said, "only speak a word, and my servant shall be healed" (Matthew 8:8), and Jesus marvelled that he had detected the scarlet. Amber, the colour of glowing brass, is typical of holiness, and every action of Jesus was in accord with the brass, as perfectly holy in word and deed. Green denotes that every action was marked by freshness and living power, even when on the cross. "If these things are done in the green tree, what shall take place in the dry?" (Luke 23:31). The idea of a garment is that in which we are seen by men, and thus the Lord went through this world seeking His brethren, and wearing the coat of many colours, representing that which is beautiful in a garment.

As to Isaiah 52, the prophet says it is time to wake up. Of course, literally, it refers to Israel, but I would apply it

to us. "Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, Jerusalem". The time has come for God's people to be beautifully clothed, many have been dilatory as to this long enough. In the passage in the Song of Songs 5:3, the bride says, "I have put off my tunic, how should I put it on?" Who told her to put it off? The Lord Jesus had only the one, but He did not put it off. It was taken away by wicked hands and they cast lots for it. The church should not put off her beautiful garments. The bride was not ready when the bridegroom called because she had put off her tunic, but the word now is to put it on. This is what the Lord has been doing these hundred years, He has been waking up the church to put on her beautiful garments, so that she will be suitably clothed when He comes. The way they are put on is by making room for the word of the Spirit of God, for He is the One who clothes us in beautiful garments. The Holy Spirit will always bring into evidence the features of Christ in the saints, if we make room for Him, for He is the Holy Spirit, and holiness is one feature of the beautiful garments. He is the Spirit of God, and He will bring into evidence what is in keeping with God. He is the Spirit of Jesus, and He will bring the features of that lowly blessed Man into evidence. He is the Spirit of Christ and will bring the features of the anointing into evidence. He is the Spirit of the Lord and will give us to be in power. He is the Spirit of God's Son in our hearts, and thus He brings us into the liberty of sonship. Then also He would grant us to have the Spirit of grace, of supplication, of judgment and of wisdom, all features which enter into the beautiful garments for the daughter of Zion.

Thus as we make room for the Spirit of God, the beautiful garments are seen upon His people and the word to us is to awake and to come into this. The Lord desires that His people should be suitably clothed to greet Him when He comes, in accordance with the coat of many colours. The word is to put them on, and we do so by making room for the movements of the Spirit, and for Christ in our hearts, and we shall thus be delivered from the false beauty of Babylon, which is soon to terminate.

Satan has built up a vast system of external beauty to gratify himself. He was perfect in beauty when he was made, but he corrupted his beauty, and he has built up a great city marked by corrupted beauty. In it also there is gold, silver, precious stones, blue, purple, and scarlet, but it is all coming under the judgment of God. It is only as we have part in true beauty that we shall be delivered from what is false. May the Lord help us to make room for these features of beauty, for it is evident that nothing can be suitable to God which is not truly beautiful.

From Our Closing Days, pages 55 - 67, Manchester, 1936.

THE WISDOM OF SOLOMON (1)

W J House

1 Kings 2:1 - 46

W.J.H. I have suggested this scripture in the transition period between the close of David's reign and the magnifying of Solomon. It affords instruction as to what the Lord would help us to judge; so that Solomon's work might proceed, both in our own hearts individually and amongst the gatherings of God's people. I believe the true Solomon is proceeding with His work, with all its blessedness. We all want to make room for it to take effect, so that features of the house of God might be more definitely in evidence in our localities. And with that the blessed presence of God, which is what we can look for if we have the features of His house.

One feels that many of us are delighted to be in David's kingdom with all its benefits and protection, but the Lord is moving on and it is a question now of what the Son of David is doing as building assembly features in His people. This transition period comes in between the two reigns, as affording us opportunity to make room for what Solomon would do.

R.H.V.A. Does it represent for us that it necessitates the recognition of the need of displacement in my soul in order to make room for the coming in of Solomon?

W.J.H. Exactly. I think that we should see, that these persons that are judged in this chapter represent what is working in our own hearts naturally, which hinders the

true Solomon operating according to His purpose. These matters are in the way in many localities, and they are in the way naturally in all our hearts.

W.G. The throne of Solomon must be established without any difficulty being in the way amongst us.

W.J.H. Solomon means peace, and you cannot have peace in any company of God's people, and you cannot have it in your own soul, if what Joab, Adonijah and Shimei represent is not judged.

M.H. Would you suggest to us what these represent?

W.J.H. They set forth various features of the flesh, which perhaps we can refer to later, but one would like us to seize a little more the supreme blessedness of what Solomon has in mind. He has before him the thought of God dwelling among His people. In our localities we know a little today of a visit, and individually we occasionally know something of a visitation. But God's great end is to dwell permanently, to have a residence suitable for Himself. Solomon has that in mind, and nothing less -- a settled place, like what is in heaven. A house that Solomon would build to be His settled place where He would be permanently. If we can make a little more room for something of that in the various gatherings we come from, no one can tell what the result would be for God. So that it is worth our facing what hinders.

J.D.U. He sends to Hiram and says, "There is neither adversary nor evil event", and he says, "And behold, I purpose to build" (1 Kings 5:4, 5). Does the

thought of dwelling suggest that not only we are at rest, but that God is at rest amongst us?

W.J.H. That is the point, and the thought of God abiding comes right down even to one heart. The Lord says, "If any one love me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him" (John 14:23). Think of such blessedness being available to one heart -- "We will come to him and make our abode with him" -- that the touches that we get for a moment should be extended to be continuous, if conditions permit.

J.N.G. Does the thought of dwelling suggest that God is at rest amongst His people?

W.J.H. Quite so. Rest is the greatest thought probably in a dwelling. "This is my rest for ever;" God says, "here will I dwell" (Psalm 132:14). Conditions permit God to rest.

J.W.H. Could you help us as to why these things are left over from David? Two, at any rate.

W.J.H. Because, I suppose, they were not ready for the thought of a dwelling place for God, because of conflict. David being a man of war there is much conflict, and also his rule is a gracious rule, so that on the side of the kingdom the Lord often leaves much till there is the desire to have a house for God. Then He does not leave anything. The reason why many matters are left, perhaps for years, in localities, is because the features of the house of God are not in evidence. There is not the exercise to have them, while enjoying the beneficial rule of David and His protection.

C.D. The kingdom is established under his hand before the house is built?

W.J.H. David sees to that side, so that what is secured by David's rule is that all Israel loves David. The Lord gets the love of our hearts by His gracious rule, and on that line He often leaves many matters until the truth of the house of God is raised.

J.D.U. So you would bring before us the supreme blessedness of God dwelling in our hearts, so that we would be ready to have everything else eradicated?

W.J.H. I think the touches we get of the presence of God are to woo us from things that hinder this being permanent. The Lord graciously gives touches of His presence to the saints together, and to our own spirits individually, but He has more than that in His mind. If we are prepared to provide the conditions, He would extend the enjoyment of His presence beyond a visitation to "our abode" (John 14:23).

E.B.McC. The maintenance of the truth is very necessary in every locality. If not maintained the Lord may cease to work there.

W.J.H. I suppose the truth would secure the rights of God recognised according to His command.

J.D.U. Is it that gracious rule of David in our hearts? "If ye love me" (John 14 15) -- it is His gracious rule that makes us love Him, is it?

W.J.H. Do you think some of us rather shrink from facing the next step? There is a sense in which even Saul could love David. Saul loved him, and it says "Jonathan loved him as his own soul" (1 Samuel 18:1). His soul was knit to the soul of David; and it even says

Michael loved him, (1 Samuel 18:20), and Hiram always loved him. On that line things go on very well, the gracious rule of the Lord bearing with us and not raising any questions. Perhaps we would like the local meetings to go on like that, but that is not the house of God, that is the kingdom, and the kingdom is to prepare the way for the house of God being established. As soon as that comes into view, matters must be taken up.

G.A.v.S. I wish to ask if the exercise you are suggesting to us is that we are prepared for the removal of everything that would interfere with the outgoing of the affections of God for His house?

W.J.H. Quite so. Touches of the divine Presence were known under David, most blessed moments, David himself longing for it, his heart panting after it, "As the hart panteth after the water-brooks" (Psalm 42:1). But he had before him in his reign that there would be more than that, -- a permanent residence for God amongst His people. He knew there were certain matters that would have to be faced, but in grace he left them until the exercise of the house of God should arise.

A.B.J. Seeing the house of God is in view in Solomon's reign, is not the question of holiness in view in the clearing up of these matters?

W.J.H. There cannot be peace without it. David means 'beloved', and that is how all christians know Christ; every true christian loves Him because of what He has done, how He gave up His life for us. But Solomon means peace, and that indicates that conditions are according to God.

C.D. Is it not more a matter of righteousness in the establishment of the kingdom, and holiness coming in in relation to the house?

W.J.H. This chapter closes with the kingdom being established under the hand of Solomon -- all that offends must be removed for peace to prevail.

J.D.U. So that settling of difficulties in local companies is not everything. We get these matters settled in view of God having His place amongst us.

W.G. There is something beyond the exercises of care and so on -- we have to move on.

W.J.H. What is beyond is unity in the service of God, so that all make one sound in praise, and then "the glory of Jehovah had filled the house of God" (2 Chronicles 5:14). The true Solomon is seeking to secure this in the hearts of His people where saints are governed by the truth of the assembly. And if we get a touch of that in its blessedness and glory, we shall be emboldened and encouraged to face questions which arise in our own hearts primarily, and deal with them.

W.G. In speaking of holiness, do you think that there is a state allowed in these men that had gone on for years unjudged -- they had not faced the matter before David, or before the Lord?

W.J.H. That is where we all come in. Mr. Stoney said we must face private suicide or public hanging. There is no doubt that these three persons represent what is in every single heart in this room, and if allowed will definitely hinder features of the house of God where we are. If we do not deal with them privately -- and there was

ample time given by David to deal with them, then they must be faced publicly.

W.G. In spite of Shimei's apparent repentance, the matter remained unjudged before the Lord.

W.J.H. It always comes to light if the time allotted to each of us to judge ourselves is not embraced.

J.D.U. It would look then as if the Lord is intent upon producing these heavenly conditions; the unity of praise, etc., preparatory to taking us to heaven.

W.J.H. The thought of something on earth that corresponds with heaven is the divine idea. It was Solomon's thought that the settled abode of heaven and the settled abode on earth should be characteristically the same.

L.G.L. Were the sons of Barzillai in line as those that would eat at Solomon's table?

W.J.H. Quite so. They are men that are prepared for Solomon's reign.

R.H.V.A. What would be the moral effect of a state that holds itself available for the Lord in self-judgment -- what would be the moral effect amongst the brethren?

W.J.H. Such would be a contribution towards the divine presence amongst the saints, "I will love him and will manifest myself to him" (John 14:21). When together, such would promote conditions for the divine presence. We only get as together what we bring; no miracle happens.

The Lord definitely commits divine Persons not only to visit, like God did to Abraham, but to abide with the one who loves Him and keeps His commandments. One speaks humbly for we know so little of even a visit.

W.G. Do we need to have our affections carried by what the Lord is doing now in relation to the assembly?

W.J.H. Quite so. I believe the position in a certain sense today is that we are passing through the transition period between David and Solomon. Moral questions and questions of holiness are arising in many places that had been left for years. The Lord has in mind that the features of the house of God should be in evidence.

E.B.McC. If I sit to adjudicate on a matter, should not my own state be taken into account, and if I judge wrongly it will come back on me?

W.J.H. Indeed, it is an abomination to judge another if we have not judged ourselves, it is sinners judging sinners.

E.B.McC. You would need the sense of the support of heaven in any matter you take up in connection with the saints?

Ques. Would the word of the Lord come in? Benaiah gets the word from Solomon, as being one whose allegiance to Solomon is as true as it had been to David?

W.J.H. Evidently he was one fit to judge; a man who had already judged in himself what Joab and Adonijah and Shimei represent.

Rem. It is interesting to take account of the name 'Benaiah' which means 'built up of the Lord'.

G.A.v.S. I was wondering how far affection for the Lord, and for the Lord's interests in His beloved people, would have the effect of opening our eyes to the real character of different forms of evil which must be dealt with before the holiness of God's house can be adequately borne witness to.

W.J.H. There is a tendency with us to go back to David's day when things were not raised, and say, 'What a pity these matters are raised. Why not let us go back to David's time when he left matters?' We have come to that time in the testimony when the Lord is acting definitely now as Solomon, that in a special way Solomon's work is to go on.

J.D.U. What a delight to the heart to be able to wipe away the tears caused by the sorrow that these things bring about as the evil is dealt with, the sorrows removed, and God can come in.

W.J.H. Solomon is magnified. Further back, in Samuel, David is magnified, and we love to magnify David; but they desire that Solomon's throne should be greater than David's throne.

G.A.v.S. I would like to ask how it is that David is the one who lays injunctions upon Solomon. Although he was more definitely acquainted with what was working in the hearts and minds of these men, looking at them representatively, while Solomon was really the one who was to deal with the matter officially. Solomon moves in regard to each one, but each one betrays his own situation.

W.J.H. David leaving it did not mean that David did not feel it. He had a very definite judgment about these matters until this subject of the house of God is definitely brought forward, that is the matter in view. I think it denotes that the Lord is going to establish the features of a dwelling place for God amongst us, and we want to give ourselves to it whatever it means in the way of self-judgment.

J.D.U. In Matthew's gospel we have those who "hunger and thirst after righteousness" (Matthew 5:6) -- that everything that is wrong should be put right, all righteousness fulfilled.

W.J.H. Quite so. The Lord has in mind that the glory should be amongst His people as united as one.

E.B.McC. The saints are enlarged by the handling of these difficulties, if matters are taken up in a right way. Solomon, like Joseph, is binding princes and teaching his elders wisdom.

W.J.H. That is a very interesting scripture as it says of Joseph, "To bind his princes at his pleasure, and teach his elders wisdom" (Psalm 105:22). That is what Solomon is doing here, he is binding his princes according to his pleasure, and he is teaching his elders wisdom; it covers an immense range.

E.B.McC. That would bring before us the importance of the present moment.

W.J.H. How great Solomon became, the largeness of his heart was as the sand upon the seashore.

H.C. Many of these cases are past. Would the scripture "God bringeth back again that which is past" (Ecclesiastes 3:15), have a bearing in relation to present holiness?

W.J.H. The Lord has given many a lengthy opportunity to put matters right. If we put things right in the period He gives us to judge them, we are free to serve in the house of God, but if we go beyond the allotted period of grace that David gives, then they must be dealt with publicly. The matters that need to be dealt with in self-judgment lie at our door for many a day.

G.A.V.S. Are you indicating that these men had time allowed, that repentance might characterise them?

W.J.H. David waited as to Joab and he bore with Shimei, and he knew what Adonijah had done, and did not deal with them. But Solomon does not tarry. When the time comes for the house of God to proceed, these matters are then dealt with. And we can be encouraged to feel that the features of the house of God are coming into view. That is what the Lord has in His mind.

A.B.J. We may go back in our minds to a day when peace was more amongst us, but these matters being raised are a sure token that the Lord is indeed with His people.

W.J.H. I think we should take courage that these matters are being raised now. It denotes the Lord is moving on another line; that He has brought in a measure of subjection, thank God. We can say there is, to some extent, the element of subjection through the grace of the kingdom. Now the Lord is definitely moving to secure a dwelling place for Himself and for God. It may be in one heart in Kyneton, or in any local company, or in His people generally. The same principle governs each situation.

C.D. The throne of Solomon is to be greater than the throne of David. It is a greater thing to secure something for the heart of God, in which He can rest, than for the grace of the kingdom to protect us.

E.B.McC. Would you say a murderous heart, a spirit like Joab's, would not do for the house of God?

W.J.H. There are two principles of evil operating in Joab, which are as natural as anything to all of us. One

is envy, and the other is hardness. "The sons of Zeruiah, are too hard" (2 Samuel 3:39). He saw in Abner and in Amasa potential rivals to himself, they were great men; the Lord had recovered them to David; but Joab saw possible rivals to himself and nothing would do for that man until they were removed. We shall never have part in the house of God if we make room for these activities, even secretly.

W.G. What would operate to bring about the exercise, and review of the past, that this might be brought up?

W.J.H. The very grace of David, that accepted the self-judgment of Abner, and the transferring of his allegiance to David, after being such an inveterate enemy at that time.

C.D. Apparently there was no change in Joab.

W.J.H. It is too late when Solomon is on the throne. He has had his opportunities, David says do "not let his hoar head go down to Sheol in peace" -- the movements of envy and hardness till the head is hoary -- alas there is little hope then.

W.G. David allowed him to go on that he may be judged in the end.

W.J.H. Well, he had a long period to judge himself. I think we hardly know how much the secret workings of envy are in our hearts. The Lord is prospering someone else. He is helping another brother in Kyneton as well as the one He usually helps -- what are we going to do?

G.A.v.S. Are these moral elements absolutely incurable in each one of us, and for that reason it is

necessary for us to act definitely in putting them to death as it were?

W.J.H. If we do not secretly put them to death, it will have to be done publicly. If we do not secretly judge hardness, we shall have to be judged ourselves. The house is going to be filled by God, not by Joab. Joab is not going to have any glory there. When that house, which Solomon builds, is finished, the glory is coming down to take possession of it, so that even the priests cannot minister. What would you do bringing in a Joab then?

J.D.U. What did you mean by dealing with it secretly?

W.J.H. How many a time Joab must have thought of Abner and Amasa, and he might have gone to David and put it all right in self-judgment, but he did not. So the time comes when David says to Solomon, 'You are a wise man and you are not to let him go down to the grave in peace', the thing is to be settled here.

J.D.U. Do you think it helps as the glory of Christ and the perfection that shines in Him shine in our hearts?

W.J.H. My impression is that every appearing in any little measure to the hearts of the saints will raise another challenge, because the Lord wants conditions to permit of His presence being permanent.

"As the hart panteth after the water-brooks, so panteth my soul after thee, O God" (Psalm 42:1). There was nothing that compared to a day in God's courts with David. You could bring a thousand of anything, and nothing could be compared to it.

C.H.W. Is not the end of the second book of Psalms on that line, "The prayers of David the son of Jesse are ended" (Psalm 72:20)?

W.J.H. The end of all longings is to have God dwelling with His people.

Revelation 21:3 is the goal of all divine activities, "The tabernacle of God is with men, and he shall tabernacle with them" -- eternally.

J.D.U. Evil is confined in its own place and the effect of it on the hearts of His people is removed. We can well understand the Joab spirit is utterly foreign to that.

W.J.H. Joab's spirit began in Satan when he was jealous of God; he says, "I will be like the Most High" (Isaiah 14:14). Joab's line will end in the lake of fire.

G.H.McK. The sons of Barzillai are in contrast to that -- true sons of the kingdom, eating at the table.

W.J.H. Quite so. Ready for any move that David may make, and Solomon may make.

A.H.S. Then when matters are raised in the two instances, there is a further period of probation under Solomon.

W.J.H. Further opportunity for Shimei -- Joab does not seem to get much; Adonijah does not get much, but Shimei gets a good deal -- how gracious the Lord is in these matters.

J.D.U. Solomon's action is very summary, it is drastic.

W.J.H. With Joab and with Adonijah it is final; with Abiathar there is a door to recovery; with Shimei he is put under restriction in view of salvation. The Lord has His own way of dealing with each situation, the principle

of envy and hardness the Lord will not tolerate. Adonijah usurped the kingdom -- the place of Christ.

G.A.v.S. Adonijah says the hearts of the people are towards me. The hearts of the people were no indication of divine choice, for God chose Solomon.

W.J.H. Indeed he knew the throne was Solomon's from God, nevertheless he tried to steal the hearts of the people.

J.D.U. The word is addressed to the hearts of all and we are given ample time, "He that being often reproved hardeneth his neck, shall suddenly be destroyed, and without remedy" (Proverbs 29l).

W.J.H. Indeed Adonijah was given a further period, open rival as he was with Solomon, yet Solomon sent him to his house; but when he attempts to break through he is dealt with forthwith. These principles are in us, so to say, and if we want the features of the house of God where we are, we must face them.

J.D.U. The Holy Spirit raises matters with us individually, and if we do not face them, it is to our loss.

H.C. "For if any man reputes himself to be something, being nothing, he deceives himself" (Galatians 6:3).

W.J.H. How far from Adonijah's spirit Paul's was as he went to Corinth; he went there as a wise architect; and he did not go down there seeking to control and capture their affections; he says "Ourselves your bondmen for Jesus' sake" (2 Corinthians 4:5). It was for Jesus' sake he was working as an architect.

Evidently Solomon detected the same thing back again in Adonijah seeking Abishag -- He says, "Ask for him the kingdom also". If you ask for her, you might as

well ask the kingdom; that is what he was seeking. The period allotted had not produced self-judgment with Adonijah.

R.H.V.A. Does it not represent the moral distance between the judgment of the Lord and what is purely judicial?

W.J.H. Quite so. 'Thou art a wise man', David says, and the next chapter develops that greatly, reference being made to the proverbs of Solomon, three thousand of them (1 Kings 4:32). That is the wisdom of Solomon and it unfolds itself in connection with the house of God. You do not know what proverb he would use, he has three thousand of them to meet every situation, and how do we know what proverb to use, unless we hear from the true Solomon? If you are judging judicially you will just quote what has been done before.

J.S.B. You spoke of the great need to judge hardness and envy, can it be only judged at the cross?

W.J.H. Where else would you go! One should seek by all means to judge this jealous spirit in our hearts.

W.G. It is a very real exercise, because it involves our accepting death; you spoke of suicide.

W.J.H. Joab had the opportunity of judging this and burying it morally, and he would have had his part in the house of God had he done it. Adonijah might have had an opportunity also. There is a tendency when a leader dies for someone to desire to be king. When Gideon dies Abimelech virtually says, "I will be king". When a leader dies, or is removed, there is something in every heart that says, "I will be king". But Solomon will not have it,

because he has the building of the house of God before him.

G.F. I suppose Adonijah's method was to make a party of it?

W.J.H. The hearts of certain were towards him. Like Abimelech, who went to his mother's brethren, to his special friends, to those who saw things as he saw them. Jotham says, as it were -- and that is the word for us all 'My intention is to go on in the place in which the Lord has put me'. The fig-tree says, "Should I leave my sweetness;" the vine says, "Should I leave my new wine;" but the thorn-bush says, "Come, put confidence in my shadow" (Judges 9:11 - 15).

Adonijah is the bramble here who says, "I will be king". The assembly is the body of Christ, and in the body all we have to do is to fill our part as under the Head. The ear just fills its function, the hand and the foot the same. What the Lord is helping His people to come to is the truth of the body, the assembly.

J.D.U. So that the fig and vine properly function under the head, the sweetness, etc., coming from the Head?

W.J.H. Quite so. Could you have anything better in Melbourne may be, than to honour God and men if you were an olive-tree? The spiritual person has nothing else before him than to honour God and man. The fig has nothing more before him than to bring in sweetness in a bitter world. The vine's service is to make glad the heart of God and man, but the moment we say, 'I will be king, I will wave over the trees;' then that moment we are lost to

the house of God. If this is not judged then Solomon must deal with it.

J.D.U. Is it an anti-Christ spirit?

W.J.H. Yes, apostasy is the final development of such a spirit.

W.G. Would you say there should be quietness and dignity in our service -- no ambition?

W.J.H. Well, as we are under the influence of Christ, the true Solomon, we are happy to be one of His men. When the queen of Sheba comes to this wonderful scene she says, "Happy are thy men! happy are these thy servants" (1 Kings 10:8).

H.C. Paul was morally superior so as to be able to deal with the conditions at Corinth, because he had been in the third heaven and had moral superiority to deal with the root of things in Corinth.

W.J.H. What is in the third heaven, in paradise, is the tree of life. Christ is there as the great Centre of the pleasure of God. Paul came down to Corinth to seek to maintain that there.

L.L. We do not want to confine this exercise to leaders.

W.J.H. These principles operate naturally in every human heart. We deceive ourselves if we do not think that.

G.A.v.S. Would you say that as we follow the way in which each one of them was dealt with, we are enabled to judge these things as they come to light in our hearts?

W.J.H. He would help us to deal with them, first in ourselves, and if we do not He will, as Solomon, deal with them, and there is no escape then.

Ques. What came to light in Shimei?

W.J.H. Shimei retained the longing for the 'good old days' when Saul was reigning; he looked back to the days when things were outwardly correct enough in a certain way, but when the first man had definite recognition and the best of Amalek was spared. He looked back to those days and he thought they would come back again and he cursed David. He had ample opportunity to judge this, and Solomon gave him more time to judge it, to accept restrictions, to allow what was spiritual to prevail; but he refused the restrictions.

G.A.v.S. Is it not important that Shimei was actually directed to live in Jerusalem, so that every opportunity was given him to see that these days were better than Saul's?

W.J.H. Fancy going to Gath after living in Jerusalem! Going to the Philistines' land! I believe if we could interpret what is in some heart still, we would see a longing to go back to the former things. There have been periods in every meeting like that and some call it 'the good old days', but the Lord is giving ample opportunity for us to judge that, and to give place to Solomon. You are not wise in that, Saul's days are not better than David's days, nor than Solomon's days.

Ques. Are we apt to seek every trivial excuse for going back to those days?

W.J.H. It was rebellion at heart against the conditions Solomon had brought in.

From The Wisdom of Solomon, pages 7 - 31, Kyneton, Victoria, November 1937.

THE WISDOM OF SOLOMON (2)

W J House

1 Kings 3:23 - 28; 1 Kings 4:29 - 34

W.J.H. It is instructive to take account of these two chapters following what we had this morning, as also preparatory to the construction of the house of God. In chapter 5 Solomon definitely begins the great work of his life, but the Spirit of God has brought forward these other matters prior to the erection of God's house, and I think they afford us help to approach the realisation of the thought of the house of God. Not only that what is in the way morally in all our hearts should be judged, but we should be prepared to face the question of the word of God, the discerner of what is within. The idea in christendom of the house of God is what is external, and is of very little value. What is merely external, formal and dead yields nothing; but the word of God brings to light what is living and we need to allow its scrutiny to come into our souls as we approach the subject of the house of God locally and generally.

J.D.U. The enemy would destroy everything that is living, would he not?

W.J.H. There is never any conflict in a cemetery. If things are dead the enemy can leave us, but the true Solomon by His judgment, by His word, brings forward what is within in a living way outside externals.

A.H.S. Are you referring to the sword in connection with the word?

W.J.H. Yes. Solomon says, "Bring me a sword". The apostle makes clear what that is. The word of God is sharper than any two-edged sword, and it pierces what is inside. As we approach the thought of having a part in the house of God, we must be prepared for His word to search us and bring out what is within.

R.H.V.A. Is there a moral connection in what you are now bringing before us with what we had this morning? Does the judgment of Joab, Shimei and the others, prepare the way for the operations of the work of God?

W.J.H. Quite so. For the house of the living God is in view. What is merely formal and external, but dead, is worthless in the house of God. So we need to face the word of God to bring out what there is within, that is, where there is life and living affections. However much under reproach, because of our past history, what Solomon is looking for is what is living. "For a living dog is better than a dead lion" (Ecclesiastes 9:4). These women might be regarded as dogs, but one of them is a living dog with living affections and she is better than a dead lion. Solomon discloses by his word that she has living affections in her soul and as such she is serviceable to the house of God.

J.D.U. So it goes back to the scripture quoted this morning "If any one love me" (John 14:23).

W.J.H. And love would always seek to preserve life. The other woman does not care because she does not love. She is quite willing for the other child to be cut in

two; but where there are living affections they find expression in suffering.

J.D.U. Prepared for any sacrifice?

W.J.H. Yes, even to giving up her own child to another if life could be saved.

R.H.V.A. Does the child represent Christ as held in the incorruptible affections of the soul?

W.J.H. Well, I would rather say that, in the setting it is in, it represents living material for the living house. What Solomon really has in view typically is the house of the living God, and one of these women will sacrifice anything to have living material preserved.

G.A.v.S. Does the matter then represent the exercises in a locality for the preservation of life, even though it might involve the sacrifice of ease and comfort, and perhaps the object of its affections might be lost to it?

W.J.H. Quite so. The position is remarkable coming in at this juncture. The past of the woman is not ignored, and brings before us what marked us in the past, like the Lord being in the house of Simon the leper. The Spirit of God does not hide it, yet becoming serviceable by the activity of living affections sacrificing to preserve life.

C.D. And it is the word of the king that brings it to light.

W.J.H. There is power in the word of the king; like the word of God which pierces to dividing between soul and spirit, and joints and marrow, and is a discerner of the thoughts and intents of the heart. So that as we approach the subject of the house of God, we have to face the word of God, for in His house is the oracle where God speaks.

W.G. Would what we speak of as care enter into this in relation to God, the way in which care is carried out, readiness to sacrifice? She cared for the living child.

W.J.H. I think so. We often have to have our affections stirred for the preservation of what is living.

E.B.McC. In adjudicating, would you say the spirit of a little child enters into it, that would be the proper attitude?

W.J.H. Yes. The potentialities in a little child who can tell? For a little child is going to lead the various features of the work of God in a coming day -- "A little child shall lead them" (Isaiah 11:6), referring to the various animals that Solomon speaks of.

E.B.McC. So that having the spirit of a little child you would naturally care for life.

W.J.H. The Lord took a little child and said, "And whosoever shall receive one such little child in my name, receives me" (Matthew 18:5). There is a correspondence between Christ and a little child.

A.B.J. Is it not essential to see that in no other way and in no other place could this matter have been settled? Is not every matter to be solved in the presence of the king? In verse 16 they came to the king and stood before him.

W.J.H. You cannot judge by externals. There are no means to judge by externals, one person's word against another's, but bring the matter into the presence of Christ and His word looks beyond externals.

C.D. It brings to light the inwards.

W.J.H. So if we are going to reach this great thought we must be prepared to have the Lord look inside.

God's house and God's presence, is a very searching matter. Not a question now of our acts as in Joab's and Shimei's cases, but the searching eye of Christ taking account as to how far we have living affections for His interests.

J.S.B. In contrast to what we were speaking about this morning as to what was hard and envious, the motive for the preservation of what is living is seen here to be love. The inward affections of this woman were moved to preserve life, "Love never fails" (1 Corinthians 13:8).

W.J.H. "Bears all things" (1 Corinthians 13:7). This woman was prepared to bear a most terrible situation that her own child should pass into the care of another, rather than the child should die; indicating that what is living will bear sacrifice to preserve life.

W.G. Solomon's wisdom is excellent in the way he brings out the affections in the mother and discloses the true relationship.

W.J.H. The word of the king -- it brought out where life is. In a case of judgment when the Lord speaks He will bring out where life is, where there is anything to be preserved.

G.A.v.S. Do we cultivate interest and affection in every manifestation of spiritual life in the christian circle?

W.J.H. That is it exactly. Take the children and young people growing up amongst us. We should be prepared to make great sacrifices that they should not be engulfed or destroyed by the callousness of the present day. The next chapter we read develops that further in what Solomon opens up. He speaks of trees from the cedar to the hyssop, and he speaks of cattle and of birds and

creeping things and fishes, disclosing his valuation of the work of God in its various forms. All that precedes the building of the house.

Ques. The maternal element amongst us is of great importance in that respect, is it not? I was thinking of the maternal affection being brought to light; there is the maternal side of care.

W.J.H. A very great side and we want the Lord to search us as to whether we have it, or whether we are going on formally as to our care meetings and assembly meetings, or whether there is the mother heart behind it all.

C.D. Prepared to sacrifice would be the test of that as with Moses' mother.

W.J.H. Quite so. It must have broken her heart to take Moses and put him in the ark in the river by the bank, but her object was to preserve him for God.

C.D. That is the test of reality instead of formality.

W.J.H. I feel we want to take that to heart in facing difficult matters. Whether there are these feelings of living affections, or whether it is just a matter of bringing the sword and cutting the child in two, and there is an end to the matter.

Ques. Or even conforming to what is outwardly right.

W.J.H. Quite so. That is the point for us to see -- the word of God -- a sword such as that is. I believe if we would face the fact that God is speaking and let Him search us; it would promote the living condition, whether in prayer or praise or thanksgiving, for He is the living God.

J.S.B. You spoke of what is potential in a child. Moses as a child was beautiful, we need spiritual sight to see beauty in the children of God.

W.J.H. I am sure that is right, but by the action of some parents you would wonder whether they value the child at all for God. Moses' parents hid him as long as they could, but when they could not hide him they prepared an ark and put it in the sedge by the bank of the river. They did not put their child right out in the stream, as some parents do, but they put him into the minimum of it, not the maximum, for they wanted him for God.

J.D.U. Is that not where the passover comes in, a lamb for a house? We shelter our households.

W.J.H. Quite so. The firstborn child in that house would have particular attachment for that lamb.

J.D.U. The protection in that way of what is for God as seen in the firstborn.

W.J.H. We have had some heart-breaking experiences of parents pushing their children into the stream, as if they did not value them potentially for God. So that they have been swept away in the great current of Egypt's river. Moses' parents put him among the sedge in the border of the stream.

E.B.McC. Timothy was brought up in a right way; as a child he knew the scriptures, able to make him wise unto salvation.

W.J.H. Very good. What is instilled into Moses from his birth is the acceptance of being hidden. For three months while he was entirely under his parents' care they hid him. He is hidden from his birth and all the way through. If we could instil into our children that they are

not for this world, they are hidden here, in the first three months of their spiritual history, they would never depart from this.

Ques. Would you attach some importance to taking account of spiritual life and interest in any person who comes under the power of the word of God?

W.J.H. That is the point here, that this mother would save the life -- that is her objective at all costs.

G.A.v.S. Is that the care and solicitude of those in whose care the child is?

W.J.H. The apostle speaks of Jerusalem above being "our mother" (Galatians 4:26).

Ques. You spoke of being hidden for three months by the parents. Does what you refer to come out in relation to the preaching of the gospel also, God saving souls to hide them?

W.J.H. The hidden position is the position for all of us, but if it is not brought into our souls when we are young it seldom gets in at all. When the Lord found what He valued He hid it.

G.A.v.S. We see that in active exercises in the government of a country. Most of the laws of that country are directed towards making provision for the preservation of those who are young, and unable yet to guard themselves against the great dangers which surround them. I suppose that is just as true in the commonwealth of God as in the commonwealth of a nation.

W.J.H. This mother would look at her child like that -- the possibilities in view of Solomon's kingdom and Solomon's work -- Solomon is on the throne, and he is

going to build a house that is exceeding great in fame and beauty.

Ques. To be an element in it?

W.J.H. That is what she rightly would look for.

A.B.J. This child would take a right account of himself later on, he would owe his life and existence to this word that came from Solomon.

W.J.H. Indeed, we are born again by the word of God says Peter, and we live by every word of God. As this child grew up, and understood that he owed his life to the word of Solomon, every word of Solomon would have weight with him. This brings us to the next chapter.

G.A.v.S. Is Paul's solicitude for Timothy of a similar character?

W.J.H. And found more clearly still in Onesimus. How anxious Paul was; so much so that he wrote a special epistle to Philemon that the child begotten in his bonds should not be injured.

E.B.McC. The maternal side comes to light, and the Lord places the child where it gets proper care.

J.D.U. I suppose here we would be encouraged to sacrifice the natural, whatever that may cost us?

W.J.H. That is how life is preserved. She is prepared to sacrifice what she would naturally claim, for the preservation of life.

E.B.McC. The Lord sees she gets the living child. The young man in Luke is given to his mother.

W.J.H. Yes. What I had in mind -- more than the child itself -- was that we should have to do with the Lord who searches our innermost hearts, and thoughts and feelings, and thus we are on the way to the house of God.

G.A.v.S. In regard to wisdom in the passage at the end of chapter 4, is this wisdom of such a character that it covers everything in earth, air and water?

W.J.H. "In wisdom hast thou made them all" (Psalm 104:24) it says. Wisdom is in every sphere of God's activities. God gave Solomon wisdom and largeness of heart -- that is a great matter. Largeness of heart -- immense affection -- complete with the wisdom. So that he has a heart that can think of every feature of the work of God. Having that, he speaks three thousand proverbs, which I think means that there is a word of wisdom from Solomon for every matter that ever arises. The three thousand will cover every matter. There is far more than the actual book of Proverbs, there is the living word as well as the literal scripture.

J.D.U. The application by the Spirit of the written word perhaps?

W.J.H. Never outside the boundary of scripture; yet you have to get to Solomon to find these three thousand proverbs and with such a range of them you do not know what He will use.

G.A.v.S. With Christ there is power to deal with every possible situation that could arise.

W.J.H. Judgment is to begin at the house of God, that is what Solomon has in view, the house of God being there, judgment is there, these three thousand proverbs are for judgment, to know what ought to be done in every circumstance.

Ques. So that He may apply a scripture which has never been used before?

W.J.H. Which is very testing.

J.W.H. Do you suggest that the three thousand proverbs are for the working out of judgment in detail?

W.J.H. Quite. The general position is that the Lord will recognise living affections. But then in the question of judgment He has a word of wisdom for every matter. The range of wisdom under His hand is expressed in the three thousand proverbs, and He has a word of wisdom for every situation.

A.B.J. In the verses 30 and 31 all human wisdom disappears before the true Solomon's wisdom?

W.J.H. That is interesting. Various characters of wisdom are referred to. The sons of the east, but Solomon is wiser than they are! There are persons that go back to the religious traditions of men. There is the wisdom of Egypt, of this world. There are brethren who have helped us in the past, grandsons of Jacob may be. We might look up their writings to get a proverb for the situation, but that is not the way at all.

W.G. The scripture says he "spoke" of them, not 'wrote' of them, would that bring in the presence of Christ?

W.J.H. That is so. We are approaching the house of the living God, there are living expressions and living wisdom from the mouth of Solomon.

H.S. Ethan and Heman wrote psalms.

W.J.H. Ethan the Ezrahite thought very highly of David. Solomon is wiser than he, however much we may value Ethan. The other three may be grandsons of Jacob and belong to the past. The proverb that Solomon will say now, is in view in an assembly meeting. It is very testing as to whether we are with Solomon. What we did in an

apparently similar case weeks before, or years before, is not to guide now.

Ques. These men would speak from their experience. Solomon has the word from God to meet every situation, it is not a matter of past experience.

W.J.H. The apostle says to the Corinthians, "Thus there is not a wise person among you" (1 Corinthians 6:5). We do not despise these serviceable brethren, whether living or gone, but what we want in a difficult situation is a proverb that Solomon speaks.

C.B. Is there any wisdom apart from Solomon?

W.J.H. Well there is the wisdom of the world which comes to nought; and there is the wisdom from beneath too.

C.B. With all this available wisdom, how is it that we so often miss the point?

W.J.H. It is a question as to whether things are living with us, we never miss the proverb if we are livingly in touch with Solomon, in living affection.

G.A.v.S. Would the wisdom come out in the application of the proverb? In any given situation the wisdom that brings the word of Christ to bear upon it would be the proverb for the occasion.

W.J.H. I suppose that three thousand would cover all the moral questions that would ever arise, there is a proverb for each one.

C.D. It is a matter of what he spoke, not a question of what others say, but rather the true Solomon, it is what He says that counts and what we wait for and listen for.

W.J.H. That is what you get in the house of God. The time has come for judgment to begin from the house of God.

H.C. We often quote what valued brethren say, believing Christ is speaking through such.

W.J.H. The Spirit of God conveys what Christ says through vessels. Christ is not actually here physically, but He is Son over God's house, and He does speak, and we are to discern His voice.

E.B.McC. He credits the assembly with having those proverbs.

W.J.H. How testing as to whether we are near enough to Him to get the proverb for the occasion, or whether we look up to see what Mahol said.

Ques. Then there is the testing as to whether we have discernment to accept it.

W.J.H. That is what is so searching.

H.S. In connection with the morning meeting, there is nothing mystical about getting the song from the mouth of Solomon.

W.J.H. If indeed we should be near enough to get it and dependent enough. Solomon has the house of God in view in all this, first his proverbs to order and adjust things according to divine wisdom, and then these thousand and five songs.

C.D. The proverbs would put us in tune for the songs.

A.B.J. The right use of these proverbs in solving matters would mean unity?

W.J.H. Quite so. It would adjust us in every moral question so that things are right according to divine

wisdom; but what is next in view is the praise of God. There is a great range in that, a thousand and five.

E.B.McC. Why a thousand and five?

W.J.H. I do not know. The only thing I would say is that there is a vast range of living praise to be maintained by the true Solomon, not one note or one song, but a thousand and five songs.

E.B.McC. Do you think it begins at the weakest and increases one hundredfold?

W.J.H. Quite so. But we come together under the Son over God's house. What song will He sing? He has a thousand and five to select from.

C.B. Only one song is recorded.

W.J.H. Quite so. Who knows when the saints come together what song the true Solomon will take up? We used to see brothers come with their hymnbooks turned down.

J.D.U. I was thinking of young brothers that we long to see taking part in these songs. What is necessary with them is life, if they were living they would be available.

W.J.H. The Lord might choose any of them to introduce one of these songs -- the songs of Zion they may be called.

G.A.v.S. Are the songs only in the hymnbook?

W.J.H. "Singing and chanting with your heart to the Lord" (Ephesians 5:19) -- not with your hymnbook. The Lord might use the hymnbook, but it is a question of what is in the heart.

J.D.U. The thing with us is to see that we are living and then we are ready for any one of the thousand and five.

W.J.H. The Lord would help us and is helping us to recognise that, if these living affections are with us. If there is matter of discernment and judgment, there is a word -- a proverb from the mouth of Solomon. He would select one for the occasion. If it is a question of the service of God in praise, there is a living song which He will lead the saints to sing.

W.G. Would the proverb be limited to judgment?

W.J.H. A proverb is a word of wisdom when it is needed for any matter.

W.G. Would you help us as to the giving out of hymns?

W.J.H. It is only in wisdom they can be used. Take such a proverb as "God is in the heavens, and thou upon earth; therefore let thy words be few" (Ecclesiastes 5:2). That is a word that needs to be listened to, from the mouth of Solomon, specially in the prayer meetings. We cannot help one another except as things are living. You cannot draw up anything for the service of God, there is no schedule, there are a thousand and five songs, and you never know which one Solomon will select. It is really how far we are in touch with Christ.

W.H. Do you think if we apprehended the Lord in connection with the three thousand proverbs, we would be drawing from the Head in such a way as to be intelligent as to what is given expression to?

W.J.H. Yes, I do.

C.B. Tell us why that one song is recorded.

W.J.H. It is called the Song of Songs. I suppose it is the greatest of all of them, whether applied to Israel or to the assembly. There are many other notes that Solomon may strike at times, and we are dependent upon Him for that.

G.A.v.S. Are they included in what Paul says "Speaking to yourselves in psalms and hymns and spiritual songs" (Ephesians 5:19)?

W.J.H. Quite so. The songs of Zion are referred to in Scripture -- they are all in that book.

J.N.G. Why songs with Solomon, and psalms largely with David?

W.J.H. David is the sweet psalmist of Israel, and a psalm has to do with experience with God. But a song has to do with joy in the heart Godward, and God delights in such songs. I do not know that I can say much about the difference.

J.S.B. In the preservation of that which is living you have touched upon the meetings for prayer, and reference to our words being few. If we are given to prayer at very great length, can that make for preservation of what is living if there is that which is wearying to the saints? We speak practically.

W.J.H. If we turn to the Lord about that, we will find He has a proverb to put us right. There is a proverb that tells us what is suitable if we will only listen. Solomon's prayer that follows is the longest prayer in scripture. It can be read deliberately and reverently in seven minutes. It covers the greatest range that our minds can take in.

W.G. The prayer that is livingly in connection with the house of God usually holds the saints.

W.J.H. Well, if we have as much real exercise as Solomon's we might sustain public prayer for seven minutes. There is no prayer, other than the Lord's equal to it!

We might pass on to this next point in the same connection. Solomon spoke of trees "from the cedar-tree that is on Lebanon even to the hyssop that springs out of the wall". Then he spoke of cattle, and he spoke of fowls and he spoke of creeping things, and of fishes. I believe all this would help us to value the work of God in view of the house of God, for in God's house there is a place for every feature of divine workmanship.

E.A.K. Would you connect this scripture with the sheet that comes down from heaven in the Acts, where similar things were spoken of?

W.J.H. Yes, only this is much wider. Solomon spoke of trees. There were no trees in that sheet, there were no fishes. I think the meaning of it is that in approaching the subject of the house of God, Solomon would teach us to value any feature of the work of God in one another.

R.H.V.A. Every whit utters His praise.

W.J.H. Every whit -- quite so.

J.D.U. Is that the thought of the hyssop -- no matter how small?

W.J.H. Yes. What it must have been to hear Solomon speak about the feature of God's work in a cedar, and in an oak, and in a palm, and in an olive tree, and in a vine. He comes right down to the hyssop that springs out

of the wall. So that everyone would value these plants as never before.

E.M. Does that apply to one seeking fellowship?

W.J.H. Indeed it applies in our attitude towards the work of God in every way. That you do not despise God's work -- you value it. It may be small like the hyssop, or great like the cedar, but whatever feature it bears, it is the work of God and Solomon has something to say about it, for he values it.

C.D. He has taken account of everything in God's work, so that he speaks of them all. Every creature came under his notice and he has something to say about it.

W.J.H. He spoke of these things. All these things are living. They are trees that he spoke about, not timber simply.

G.A.v.S. Would the spiritual key be, "For thy will they were, and they have been created" (Revelation 4:11)?

W.J.H. That is what the elders know. They know that everything was made for the pleasure of God, to express something of Christ.

C.B. Was Paul valuing the hyssop? He says the weakest is necessary.

W.J.H. Yes, the weak brother for whom Christ died. Christ values such, though he may be like hyssop that springs out from the wall.

R.H.V.A. Is not there a blessed sign that it was used to sprinkle the blood on the lintel?

W.J.H. Yes, though small it was serviceable.

J.D.U. "Less than the least of all saints" (Ephesians 3:8).

W.J.H. It means, I think, to get the gain of hyssop we must be small. Indeed hyssop is the means of cleansing. The psalmist says "Purge me with hyssop, and I shall be clean" (Psalm 51:7). Coming down to the thought of hyssop is the divine way of cleansing. The fig-tree, or the cedar, or the palm, all have features of God's work, but if we want to be cleansed it is by way of the hyssop.

W.G. "The trees of Jehovah are satisfied" (Psalm 104:16).

W.J.H. Every tree of the Lord is satisfied to grow in his own place, and fill his own part. You have never heard of a cedar wanting to be a vine. His service is prescribed for him and he is satisfied. Solomon has something to say about every feature of the work of God, and the necessity for it amongst His people.

G.A.v.S. The spiritual value of the work of God, so that they are spread abroad and appreciated.

W.J.H. I have no doubt every item listed here is descriptive in some way of the work of Christ. If you want to see the true cedar, go to Him. If you want to see the true hyssop, you go to Bethlehem or Calvary. If you want to see any feature of the beasts that are clean you see it in Christ; the ox, the lamb, the goat and the lion. All these features of the work of God are seen in Christ; but Solomon would help us to value them as seen in one another.

C.D. All the way through it is an important matter to hear what the King has to say, whether in regard to the living child, or the mother; or the proverbs; or the songs; or as to the vast range of the work of God.

W.J.H. That is important. That touches our readings and meetings for ministry. What will Solomon say; he has all this range before him and he has something to say, what will he say today?

J.D.U. Does that apply when seeking to distinguish where the work of God is in one who comes to the meeting for the first time?

W.J.H. Exactly. If you could see things as the Lord sees them you might speak to him about the lamb, or about the lion. It depends upon what is suitable for the moment. What he may need is preparedness to suffer, what he may need is courage to face an issue that God has brought to his door.

J.D.U. There are the unclean elements -- the creeping things?

W.J.H. Well, Solomon no doubt had something to say about these which would be very extensive. How he would bring home what man is in himself, his own nothingness -- "Thou worm Jacob" (Isaiah 41:14). What Solomon could open up as to this line!

G.A.v.S. How do we speak of fishes?

W.J.H. I think the fishes speak of the reserves that God has under His control. The sea contains living things innumerable. The reserves of divine resources are unlimited.

J.D.U. Do you link these with what we have in Leviticus?

W.J.H. Quite so. Solomon would help us to understand what is clean and what is not.

J.D.U. One has been feeling the importance of that book very greatly, in connection with things in the house of God.

W.J.H. I have no doubt in the wisdom that God gave Solomon he would open out the chapters in Leviticus in connection with the creeping things so that we might understand what God meant by these things.

The house of God is to be a house of prayer for all nations, and so you find a little later on the queen of Sheba comes up to hear this wisdom. There is a place where matters come up to be solved and where the light can be reached.

A.B.J. So that if we are in the good of that it will radiate and others will come into blessing?

W.J.H. That is what is in view.

C.B. Is that testimony?

W.J.H. Yes, "God, who desires that all men should be saved" (1 Timothy 2:4), as the apostle says as to the house of God.

R.H.V.A. Is there any connection between this and Colossians 2:2, 3, "the mystery of God; in which are hid all the treasures of wisdom and of knowledge"?

W.J.H. I think that is very good in connection with what we have had. Behind all these features in the physical creation there lie typically the treasures of the house. Solomon opens that out in all that he has to say. Ministry is largely to help us to locate features of Christ and value them and make use of them.

W.H. Are you suggesting that ministry allows for the true Solomon to speak today?

W.J.H. That is it, to tell us about oaks and cedars and doves' and eagles' wings, indeed all the treasures of wisdom and knowledge.

From The Wisdom of Solomon, pages 32 - 59, Kyneton, Victoria, November 1937.

THE ARK IN ITS PLACE

W J House

2 Chronicles 5:1 - 14

One would desire to enlarge our interest in the present work of God. Nothing can be more important and greater than what God is doing, for, dear brethren, there is nothing like the work of God. In the world of nations, each nation is anxious to know what the other is doing. In business, rivals are always anxious to know what their competitors are doing. But I would like to enlist your living interest in what God is doing. If we look at the work of God, as it is visible in the creation, how trifling it makes men's doings appear! Who would compare the sun in the heavens with all its wonderful light, with the tiny globes that men make -- but that is the relative difference between God's work and man's work. What can you compare with the work of God, what is there like it? If we look into the heavens the work of His fingers, it is calculated to bring every man down to the dust in the sense of his own nothingness. If you take the lily, for the Lord bids us to consider it, what is there that men could do compared with the lily?

So it is with all the work of God. Perhaps some of you think that God is not working. Many live today as if God is doing nothing -- what an outrage on God that any should think He is not doing anything! Nations are busy, cities are busy, men and women and children are busy doing something -- can we conceive that God is not working? What is God doing? It truly says, "And the heavens and

the earth and all their host were finished" (Genesis 2:1). Finished so perfectly that no revision for thousands of years has been necessary. No modification -- made as God does everything -- perfectly, but finished. Has He done nothing since? The Lord says, "My Father worketh hitherto and I work" (John 5:17) -- has the Lord Jesus been doing nothing for thousands of years of men's history? What is He doing? The greatest interest for your soul and mine is to be profoundly concerned as to what God is doing and what Christ is doing. What the Lord did in the three and a half years of His public life was so great that John supposes that the world could not contain the books that should be written, if everything that Jesus did was listed.

So I want to dwell a little on what God is doing now and what Christ is doing. "It is the glory of God to conceal a thing" (Proverbs 25:2). He does not advertise His works. They need no advertising, and in any case where sin is active He hides His hand, but every kingly feature in man would find out what God does. It is the only thing that matters.

So I wanted, with the Lord's help, to suggest a little as to the great end that God is working to. When it is unveiled, what will there be? Well, first of all there will be a suitable place for the ark. It says, when Solomon had finished all the work of the house of God, when there remained nothing whatever to be done in this connection, then they brought up the ark of the Lord into its place. It had never been in its place before, it had been in many other places, but not until now was it in its own place, the place that was suitable for it. Where had it been? It had

been in the wilderness, it had gone three days' journey into the wilderness. It says it was a "great and terrible wilderness, a wilderness of fiery serpents, and scorpions" (Deuteronomy 8:15). The ark had moved three days' journey to search out a resting place for Israel, to find in those dreadful conditions a spot where Israel could rest. It had gone forward before them all to face the enemies, and as the ark went out Moses said, "Rise up, Jehovah, and let thine enemies be scattered;" and when it rested he said, "Return, Jehovah, unto the myriads of the thousands of Israel" (Numbers 10:35, 36). The ark had been down into the waters of Jordan, at a time when Jordan overflowed all its banks, the flood tide of that river in evidence. It had been into those waters and driven them back. The psalmist said, "What ailed thee ... thou Jordan, that thou turnedst back?" (Psalm 114:5). The ark had been round the walls of Jericho, that entrenched city of spiritual wickedness, and brought down its wall to the dust. It had been in a tent at Shiloh, a tent which God placed amongst men, largely forgotten by Israel. It had been into the land of the Philistines, taken into the house of their god. The Philistine god had fallen upon its face, and they put it up again and then Dagon's head and hands are cut off in the presence of the ark. It had been in the house of Abinadab on the hill, cared for as best may be until finally David says as to that position, "We found it in the fields of the wood" (Psalm 132:6) -- apparently unwanted and unappreciated by anyone. As David sees that holy vessel in that position there arises a mighty vow in his soul; that, "I will not give sleep to mine eyes, slumber to mine eyelids, Until I find out a place for Jehovah" (Psalm 132:4, 5). What we have been looking at

earlier today began with that vow. The ark is found again in the house of Obed-edom, one solitary family that loved it. If everyone else is afraid, even David, Obed-edom opens his house to care for that holy vessel. It is found later in a tent within, guarded in the city of David. But, dear brethren, these positions do not denote its place.

This holy vessel has been in all these places, but none of them was its place, the great end of Solomon's work is to provide its place. And all the people, the priests leading, join to bring up the ark into its place within the oracle. That is one feature of its place. The oracle is the place where God speaks, it is where the divine voice may be heard, that is its place. Anyone that wants to hear the oracle must find the ark, for the ark's place is in the oracle, where the voice of God is heard. It is the most holy place -- the very holiest spot in the universe, the most holy, that is the place of the ark. Under the wings of the cherubim, guarded perfectly, guarded by every attribute of God, where none could ever touch that vessel again with unholy hands -- passed under the wings of the cherubim, that is its place.

We know, dear brethren, what all this means, it is the place which the Lord Jesus Christ has for ever. He has been into the manger at Bethlehem, but that is not His place. The grace that took Him into such a situation fills our hearts with wonder, but none would say that is His place. Grace took Him down into Nazareth of Galilee. Where is the heart that would say that is His place? Grace took Him into the house of Simon the Pharisee, unwanted and unappreciated and yet He went, but Simon's house is not His place. Mighty love took Him into the waters of

death, even the death of the cross, that is not His place. Though He has been there indeed at the time of its flood, when all the power of death had to be met, Jordan is not His place. His conflict with the spiritual powers of darkness, which Jericho represents, has been entered on, and He made a show of them openly, but Jericho is not His place. The betrayal and unfaithfulness of His people have found Him in the modern Philistine's land, only to bring out the wretchedness of their gods, that they have neither head nor hands but just the stump.

Some hearts have opened to find a place for Him, such as Martha did, for she received Him, conscious surely of how unworthy her place was for such a Visitor. So it has been during the dark ages and onward, there have been the Obed-edoms who cherished in their affections that blessed Person so unwanted in a Philistine world and so neglected by His unfaithful people.

I am sure we are all deeply conscious that at best we are but providing Him a tent. In grace He accepts the tent. It is but a tent. But when Solomon's work is over, our blessed Lord Jesus Christ will have a place that is His, enclosed in the holy affections of His people. Their willing ears and hearts will be attentive to the voice of God that comes from Him, never again to be touched by unholy hands, but guarded for ever under the wings of the cherubim. This is part of the great work of Solomon, which David had in his heart when he determined to build a house for God. "Arise, Jehovah, into thy rest, thou and the ark of thy strength" (Psalm 132:8).

And so this great work is proceeding and we are all glad to be part of it, to provide something for His place. To

provide some living material which will give Christ His suitable place, where He will be for ever. The staves being drawn out, signify that He will never move again, He has reached His place in the holy affections of those who love Him in His assembly.

But then, dear brethren, what is God doing? What is there for God coming into view? That is the next feature; for when the ark was enshrined in its place, then we have brought before us what is for God Himself. What begins as Christ has His place, is the service of God. No one can have part in the service of God until Christ has some place. Let no one deceive themselves, the true measure in which we can serve God is the place Christ has in our hearts. When the ark has its place, then there begin the movements of living praise, every part of the being brought into it, the hands and the lips and the breath. One might say spirit, soul and body, are brought into the service of God, and all united as having one common object. For as sure as Christ is in His place, there will be one sound of living praise. The jargon of the religious world is because of Christ being displaced, but unity in praise Godward springs from the supremacy of Christ in the affections of His people.

The priests were suitably clothed in white linen, in holy purity. The singers used trumpets, lutes, harps, cymbals -- instruments which bring into activity every part of man -- and all the singers and trumpeters making one sound. Supposing you brought in Joab, what would happen? He will never come in thank God! Supposing you brought in Adonijah, who would usurp the place Christ has, everything would be marred. Supposing that Shimei

could come into that scene, who would make room for the flesh which gratifies itself -- but it never can be, dear brethren. They were one "to make one voice to be heard in praising and thanking Jehovah". Everything that would bring in discord is judged in what we have been looking at this morning, and these priests have been attentive to Solomon's instructions, to his proverbs, to his songs, to his unfolding of the great work of God in the universe in all its living character. So that it says they make one voice. And when that point is reached which God loves -- one voice -- then it says the cloud filled the house, and all activity ceased, while the blessed holy presence of God filled the scene -- God all in all. That is the end, "Then the end". The end that God is working to is that His presence should fill the universe, not that of course service Godward ceases in another sense, but this is the blessedness of the presence of God, so wonderful dear brethren, that no heart can fathom it. The few moments we have known in power in our souls stand out in our histories, never to be forgotten. But the great end of this present period of divine workmanship is this -- that God has a dwelling place that He takes possession of as His own.

Let us not think that all this must await the future and nothing be known of it now. The Lord promises to give one heart a touch of it, if only that heart will yield Him the conditions He requires, "If any one love me, he will keep my word" (John 14:23). His word is His known mind kept in holy affection, and the Lord promises that "We will come to him and make our abode with him". If, dear brethren, in our localities where the Lord has set us, where the Lord is working in our souls to form us into living

stones to have part in this spiritual house, we will face having conditions suitable to Him, He will give us even now a taste of what is eternal. Christ having His place -- the responses being united as one, the cloud of glory coming over our spirits. If one could quicken the longing for this to be realised, how thankful we would be. We would have it far, far more if we would face the adjustment of the various moral questions that He brings to our door. If in holy living affections we would devote ourselves to His precious interests. If we would be attentive to His wisdom, and His songs, and His words. The consequence would be that He would be supreme in our hearts. There would he unity in the service of God and we should know something of the cloud of glory, the greatest moment ever known here, when God is present and the cloud of the divine Presence is known to our spirits. These moments stand out as the foretaste of eternity. Let us not rest, and let us not evade the constant questions the more than Solomon raises. For He is but preparing the way for the great end to be known in our souls, our gatherings, our individual hearts may be, pending the great day of the unveiling when it shall be said from a wondering universe, "What hath God wrought!" (Numbers 23:23).

May the Lord help us to face what the true Solomon is raising with us individually and collectively; in view of this wonderful end, that the ark is in its place; that the service of God is united, making one voice; and then the conscious sense of the divine Presence filling all, for His name's sake.

From The Wisdom of Solomon, pages 60 - 70, Kyneton, Victoria, November 1937.

THE LORD'S SUPPER LEADING TO THE SERVICE OF GOD

G R Cowell

Leviticus 8:1 - 3, 6, 14, 15, 18, 22 - 27, 30; 2 Chronicles 5:11 - 14; John 13:10, 16; Hebrews 2:10, 11.

My desire tonight, dear brethren, is to speak of liberty in the service of God, and I think this liberty is largely bound up with three things. The first is an understanding of Leviticus 8, that is, an understanding of sanctification -- "He that sanctifies and those sanctified are all of one". I believe that lies at the basis of any liberty as serving God in His own presence. That is connected with the service of the Mediator. It was carried out by Moses in Leviticus 8 -- "Jehovah spoke to Moses, saying ...". The Sanctifier is the Lord Jesus as Mediator. But then the Lord brings in what is additionally necessary in John 13; there is that which His own service has effected, which He speaks of as "He that is washed all over". There is also the service of love that is left for us to do for each other in washing one another's feet. We have been washed all over -- Moses took Aaron and his sons and washed them with water, they were washed all over. He that is washed all over still needs to wash his feet and that is a service of love left to us to perform for each other. Then finally, what is needed also is the attitude that is referred to in 2 Chronicles 5:12, where it says that the priests and the Levites were standing at the east end of the altar. They were standing as holding

themselves in readiness to serve -- not coming to the meeting, as it were, with the idea of being spectators in what is going on. They come as standing -- they do not sit down -- at the east end of the altar, the side of expectancy, expecting the glory to come in as thus all ready.

To return for a moment to Leviticus 8; I believe that is a matter all the people of God need grounding in -- sanctification. Before I speak of it in detail, it will be well to say a few words on the service of God generally, and you will understand that what I mean now is the service of God as in Leviticus, that is priestly service. In Numbers it is levitical service; in Leviticus it is serving God in His presence. The service of God has two parts to it; there is the service of God at the altar and the service inside the tabernacle.

Priestly service at the altar was a public matter; that is anyone could have come along and could have seen the priests serving at the altar; but inside the tabernacle no one saw what went on, only the priests themselves knew. Typically, they entered into a scene where all was of God. And you will find in Exodus 29 and 30 that those two sides of the service went on every morning and every evening; every morning the priests went to the brazen altar and offered the morning lamb, and every evening the evening lamb, with its meat-offering and drink-offering. But then the priest also went inside the tabernacle every morning and evening, and he trimmed the lamp and put incense on the golden altar. You can understand that when a priest went inside and looked around, as entering in spirit a scene where everything was of God, what kind of prayers and praise would go up from him at the golden

altar! Our prayers and praise must be affected by our environment. The prayers and outgoings of the hearts of the saints at the golden altar -- that is in spirit in a scene where everything is of Himself -- are sweet incense to God. That is the kind of prayer the Lord prayed in John 17. He is there as Priest at the golden altar, serving in spirit in a scene where everything is of God. He views the saints from that angle -- "the glory which thou hast given me I have given them, that they may be one, as we are one" (John 17:22). That is like the priest looking round and seeing the boards in the tabernacle, covered with gold, set in bases of silver -- the saints as they are before God. And that was going on every morning and evening. What a blessed thing it would be to take that up!

To take up priestly service at all we need to know something of sanctification, but what I have in mind to occupy us with tonight is the service of God in connection with the morning meeting, the Lord's supper. I believe that this matter of sanctification according to Leviticus 8 has an important bearing in connection with the cup. We have been occupied this afternoon with the truth of reconciliation. Now reconciliation refers to the way Christ has laid the basis in divine righteousness for this scene where everything is of God. Reconciliation does not only bear on the church, but on all things in heaven and in earth. "You ... now has it reconciled" (Colossians 1:21, 22). But reconciliation touches the whole scene of glory. We should be in liberty at all times in our spirits to enter into the immediate presence of God, without embarrassment, as a matter of enjoyment and contemplation. Luke 15 is a matter of enjoyment, Hebrews 9 and 10 a matter of

contemplation. If we understand the work of Christ we shall be free at all times to go into the holiest as a matter of enjoyment and contemplation. Think of going into a scene where everything is of God, and that comes into the morning meeting. It is a question of going into the scene as a matter of enjoyment in the first instance, but then there is also the question of serving God actively, in a priestly way. It is one thing to be in the enjoyment of God's presence, and it is another thing to be free actively to serve Him in it. If we are to serve Him actively, we must have something acceptable to offer. When it comes to a question of actively serving God in His own immediate presence, we need something more than reconciliation, which is the bearing of the work of Christ in its wide and extensive character.

Sanctification refers especially to the bearing of the work of Christ on the church. It is not so much what the work of Christ has done for God in its vast and extensive character, but what the work of Christ has done for us in making us all of one with Him. If we are actively to serve God in His own immediate presence, we need to have a sense that we have part with Christ, as entirely suitable, as all of one with Him. Many companies will come into the meaning of reconciliation, heavenly and earthly companies, but no company will come into sanctification like the church. They will have part in the universe of bliss, but no company will have part with Christ in the holy service of God like the assembly. What the Lord had before Him in a special way in going into death was that He should sanctify us by the offering of His body once for all, to bring us in as a priestly company with Himself in

the service of God. That is what is set out in Leviticus 8. I should connect reconciliation with the cup, and I should connect this also with the cup at the Supper, because it is the Mediator who does it. I suppose there was really no greater service that the Mediator did than this; it was probably the greatest act of Moses' service -- to sanctify a priestly company to draw near to God, to serve Him. That was the great end in view in the covenant. God had come out to man and made known the terms on which He would be with man. God is with us on the line of supply, and it is all in view of our being with God in His realm of things, and in such liberty that we are free to serve Him as consciously having part with Christ, and as all of one with Him. What a wonderful thought it is. What could be a greater act on the part of the Mediator than to secure for God this great return from the covenant, this great response, that there is a company brought to God, all of one with Christ in God's holy service?

You will notice that the whole assembly is brought into it. What this means in christianity is that all the saints take it up. We are all priests; we do not set apart a certain priestly class, but it is the saints moving together, all intent on God having an answer to His great thought, just as in Numbers the whole assembly moves together to offer up the Levites. We are all in it on a priestly line. I would encourage even the youngest here tonight that what we are speaking of is your portion. There was no age limit to the priests. We have been sanctified by the offering of the body of Jesus Christ once for all. The Levite had to be 30 years of age before he was entrusted to carry these holy things. It needs maturity. But how are we to get maturity

except by taking up priestly service? When we grow to maturity how delighted we shall be to be entrusted with the carrying of holy things!

Let us look for a moment at this chapter to see some of the important things in it. It says in Hebrews 2:11 that "he that sanctifies and those sanctified are all of one". That is, the saints are entirely identified with Christ as a Man in the immediate presence of God. How has that been brought about? By Christ's wonderful service to us as the Mediator by the offering of His body once for all, typified in the sin-offering, the burnt-offering and the ram of consecration. So what has happened is that, through the work of God to begin with, every one of us has a link with Christ through His service towards us as Mediator. We have all been washed all over. You say, why did Aaron need washing all over? -- Aaron is a type of Christ. The Lord said "I sanctify myself for them" (John 17:19). The Lord Himself has left flesh and blood conditions for our sakes. He need not have done, but He Himself has gone through the waters of death. His position as Man before God is based on the fact that He died and has risen again; He did it for our sakes. Aaron and his sons were washed all over -- we are brought before God on the ground of death. That is the very same ground on which Jesus is before Him, for our sakes, that we might be brought with Him before God. The precious ministry of the Mediator as to His death has this practical effect of washing us all over. The Lord says in John 13:10, "He that is washed all over ...". The word of God, through the Mediator, through Christ, has come home in power to the soul, giving me a sense of a link with Him beyond death.

And then to go forward -- Aaron and his sons were all clothed; Aaron in his special garments -- Christ is unique in that -- but the sons also were clothed. The part I want to dwell on most is that Aaron and his sons put their hands on the head of the sin-offering; they put their hands on the head of the burnt-offering, and on the head of the ram of consecration. Following on that, Aaron and his sons had the blood put on the right thumb, the right ear and the right toe, and Aaron and his sons had their hands filled with what was delightful to God. Aaron and his sons were anointed and were sprinkled with blood. Thus the sanctifier and those that were sanctified were all of one, brought before God on sacrificial ground as all of one. I believe that to have that in our souls is going to set us free in the presence of God. It is involved in the cup and the covenant because it is the work of the Mediator. We come into the presence of God conscious that the Sanctifier has made us all of one with Himself. It is man going in to God -- not God coming out to man -- on the same ground before God as Christ is as Man. How marvellous the grace of Christ, that He is now before God on the ground of a sin-offering having been offered! Aaron and his sons put their hands on it -- we are identified with Christ before God on the basis of that offering. He is there on the basis of that offering, not because He needed it, but in grace, that we might be one with Him on that ground; the burnt-offering similarly, and the ram of consecration. It is especially calculated to set us free. The sin-offering has dealt with all that is offensive and put it away; the burnt-offering is the sweet odour of Christ to God in which we are accepted. But the ram of consecration is a touching reference to the

death of Christ -- consecration means the filling of the hands. He went into death to fill the hands of a priestly company with that which is pleasing to God. We have part with Christ, as all of one with Him, in the presence of God, and we come before God with our hands filled with that which is pleasing to Him. Moses put these things in the hands of Aaron and his sons -- Christ and the assembly presenting to God all that Christ was in His death and in His perfect manhood.

The details of what was put into their hands speak wonderfully of the perfection of Christ in that precious sacrifice and of His precious manhood. He would fill our hands with these things. How could brethren be silent if their hands were filled with these things? And they were all anointed; so that in every way "he that sanctifies and those sanctified are all of one; for which cause he is not ashamed to call them brethren". I believe that has a very important bearing on what we may speak of as the transition at the Supper from what God and Christ are to us, to what we are to God as having part with Christ in the service of God.

When it comes to the practical working out of it, John 13 helps. Once the priests were sanctified, when they were washed all over, they were never washed all over again, but every time they approached to serve God they had to wash their hands and feet at the laver. We cannot wash one another's hands -- that is a matter which we have to see to ourselves: "Let a man prove himself, and thus eat of the bread" (1 Corinthians 11:28). We have to see that we have holy hands. But when it comes to a question of feet washing, in John 13, the Lord leaves that as a service of love which we

can perform for one another. The truth of the body enters into that, it is a mutual service. John does not name things as Paul does, but the truth of the body is very prominent in the Supper. The loaf reminds us that we being many, are one loaf, one body, and we drink into one cup. We come together and sit down body-wise, in love for one another and recognising the fact that we are dependent upon one another. I have often come to the Supper feeling as though everything depended upon me. The Lord does not expect us to bear that burden. You may come to the Supper tomorrow morning feeling under some pressure in your spirit, and you may not feel equal to the occasion, but what meets that is that we sit together bodywise. Instead of being disturbed because I am not feeling up to it, I come and sit down with the brethren. What I need is to have my feet washed. We cannot help getting our feet soiled, as it were, as we go through this world -- "Jesus ... having loved his own who were in the world", it says; that is why feet washing is necessary. The Lord Himself sets the thing moving even now. We come together and some brother somehow is free -- some sister; no doubt they have proved the personal service of Christ. The thing is for that brother to give expression to what has set him free. So we sit down together and wait upon one another, and someone who is free gives expression, either in a hymn or thanksgiving, to what has set him free, and that sets another brother or two free, and sisters as well. If you have come feeling unequal to things in your spirit and you sit down quietly, you thank God for the brethren; you are sitting bodywise; things do not depend upon you but on the body. Soon someone is free; it doesn't touch you much. Well, wait a bit longer; it

has set someone else free and he expresses it, and now you have the touch for your own soul, your feet have been washed. What are you going to do? You look around the room and think there are a lot of others better qualified than you are. You think, should I take part now? Five minutes ago I could not have thought of it. You are just the one to do it; your feet have been washed. Take that hymn, or phrase, or thanksgiving that washed your feet, and go forward with your bit. And so the service goes on, until the whole company is free, brothers and sisters all free in spirit.

You thus reach the service of the sanctuary in its true character; all enjoying part with Christ, all ready to take up this great truth of sanctification as consciously with Christ, one with Him. We thus come into the presence of God with our hands filled with what is delightful to Him. No question then of waiting upon one another, but of wisdom as to when to bring your part in, what will be best for the occasion. That is the great end in view in the service of John 13. "If ye know these things, blessed are ye if ye do them" (verse 17). We have to remember that is said at the Supper table. Feet washing in another setting takes place in our homes, but I am speaking of the Supper. How often meetings have been spoilt because we have not done it. The part others have taken has washed my feet and yet I have held back and the service has broken down at that point with me, because I have had my feet washed and have not gone on to wash someone else's. We should all take up the obligation of being sent into this world by Christ, as the Father sent Him; and the first specific thing He says about being sent is that we should wash one

another's feet. "The bondman is not greater than his lord, nor the sent greater than he who has sent him. If ye know these things, blessed are ye if ye do them" (verse 16, 17). The first obligation of being sent is to learn to act bodywise with the brethren. I can only fill a little niche in any morning meeting. If I try to do anything else than that it would only mar the service of God, but the thing is to do my little bit.

That brings us to Chronicles, which I think illustrates the normal service of the Supper. This is the service of the sanctuary. When it is acting normally, feet washing has taken place; everyone set free and everything going forward in liberty in the holy service of God. What it says in verse 11 is that all the priests present were hallowed without observing the courses. I have heard brothers say the priests should serve by course. So they should in certain aspects, but not at the Supper. All the priests present were hallowed; that is the normal thing, every priest is free. That is how we should hold ourselves at the Supper, all sanctified, all holding in faith the ground of Leviticus 8 and ready for the service. All the priests were hallowed without observing the courses -- they were all ready to take up the service of God. "The Levites the singers ... clad in byssus, with cymbals and lutes and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets".

As I said earlier, the service of God is divided into two parts -- the service of the altar, and the service in the tent. The beginning of the morning meeting, and right through the Supper corresponds with the altar, as 1 Corinthians 10 shows us. As the meeting goes on we experience the other side of the service. The altar is the

public side -- anyone 'sitting behind', as we speak, can see a company of saints serving God by the Spirit, boasting in Christ Jesus and having no confidence in the flesh. What a sight for anyone who comes in with eyes to see what is going on! During the early part of the meeting the public side is the only part there is, but as the meeting goes on the priestly company in their spirits pass into the immediate presence of God. The public side still goes on, the person sitting behind still hears the thanksgiving and praise, but does not realise that that company he has been looking at have passed into a scene where everything is of God. That is the secret side. But on the public side it says here that the priests and the Levites were standing at the east end of the altar, clad in byssus. This is the third thing that I have spoken of as necessary for liberty in the service of God. It means that we accept the obligation of being prepared to take our part in priestly service. We are not only concerned as to washing one another's feet, but both brothers and sisters should be present as taking an active part -- not only what is audible -- we should all be present as actively engaged in priestly service. We should not come and sit down, but we should be standing, as it were. How God values those who come on this line in the way of response, standing at the east end of the altar and clad in byssus, -- that is, there is no fleshly emotion or sentiment; byssus suggests purity and sobriety.

One has heard of brothers who take the ground, as to audible part, that they will only act on impulse. That is not byssus. It may be right to act on impulse, but not to limit one's actions to impulse. The idea of a priest is intelligence and sobriety; he knows what is suitable at the

moment, he takes his part as wisdom dictates. That is what I understand by standing, clad in byssus, at the east end of the altar. That is, as you function in that way and go forward in sobriety and intelligence, you believe that the glory will come in. "When the trumpeters and singers were as one, to make one voice to be heard in praising and thanking Jehovah" -- that is when everyone is free, when the note of praise has become unified. The priests were the trumpeters; -- the trumpet suggests a clear intelligent note -- indicating the way the Lord is moving as singing praise in the assembly. There is the clear note of the trumpeters going on -- whereas the Levites, the singers, with their instruments, are the subjective side -- what is going on in the hearts of the saints -- hearts vibrating in unison with that clear priestly note. "Then the house, the house of Jehovah, was filled with a cloud, and the priests could not stand to do their service because of the cloud; for the glory of Jehovah had filled the house of God". What a moment that is, beloved brethren! If we are prepared to take up the service of God in happy liberty, holding in faith the ground of sanctification -- what Christ the Mediator has done -- also holding ourselves in love one towards another as prepared to take our part in washing one another's feet, and finally as standing at the east end of the altar -- all having definitely before us that God should have His portion; then, once the thing is in unison and every heart is vibrating, and this moment reached when the trumpeters and singers are as one, to make one voice to be heard in praising and thanking Jehovah, then the house is filled with the glory of God. What a climax! Formal priestly service comes to an end. You have reached the goal, the

sense of the Divine Presence is filling the hearts of the saints. You can be free in every way, the glory filling the house, and the saints consciously part of that new creation scene where everything is of God. The saints who have been serving in a priestly way are now conscious of being part of the scene where everything is of God, in the immediate presence of the glory. What a blessed thing it is!

That is what is in view in Hebrews -- "For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory ...". I think that links up with what we have in Chronicles "bringing many sons to glory". I do not regard that as the coming display, the glory of the kingdom, but as being brought into the immediate presence of all that God is, and being there perfectly at home where the glory fills -- consciously part of a scene where everything is entirely according to God for His pleasure. God is bringing us to that wonderful eternal scene where all things are of Himself; and that is the climax to have in view, beloved brethren, every time we come together at the Supper. If we reached that scene, how different our expressions would be, -- not now so much occupied with the sacrificial side -- what Christ was here and what He did here. That is what filled the hands of the priests earlier. But to be consciously part of a scene where everything is of God, where Christ as the Beloved, the Centre of all affection, has a peculiar glory, loved before the foundation of the world, and now in the place given Him in divine purpose before the world was.

May God help us on these lines, that we may really know complete liberty in His holy service and thus touch

increasingly what it is to be brought to glory now, for His name's sake!

Harrow, February 1938.

THE TRUTH OF THE ASSEMBLY - LIGHT, EXPERIENCE, TEACHING

H F Nunnerley

Exodus: 15:1 - 3, 13, 17; Psalm 107:1 - 8; Acts 11:19 - 26

H.F.N. What is before me in reading these scriptures, is the thought of how we come into the assembly in a practical way; that each one of us might come into the truth of it thus in a real and practical way. Apart from this, we may lose what is distinctive in our day in regard to the position the Lord has given us in His sovereign goodness. Firstly, we come into it in the way of light, as Exodus 15:13 - 17 suggests: "Thou hast guided them by thy strength unto the abode of thy holiness ... Thou shalt bring them in, and plant them in the mountain of thine inheritance". Secondly, in the book of Psalms we may see how we come into it as the fruit of experience; reaching the truth of the assembly in an experimental way. So that we are brought to a "city of habitation", where we may "exalt him also in the congregation of the people, and praise him in the session of the elders" (Psalm 107:7, 32). Thirdly, in the Acts of the Apostles, we come into it as the fruit of divine teaching. The ministry of Barnabas having established the saints in relation to the truth of the kingdom and the circle of christian fellowship, Paul is brought in, and the result of his teaching is that the saints were formed into an assembly. It is open to everyone of us,

even the youngest, to bear assembly features as thus taught.

W.J.H. Perhaps you would say what you mean by having part in the assembly in a practical way?

H.F.N. It is easy enough to view ourselves as a congregation, and come together and expect certain persons to sustain the ministry, and so on. But the Lord would touch the heart of the very youngest, so that each might feel that he or she is a component part of the assembly, and be prepared to shoulder responsibility, and take an intelligent part in the service and privilege of the assembly. It is an immense gain to any city, or to any local gathering of saints, when every brother and sister is fully committed to the Lord. So that their interests are wholly bound up with the service and life of the assembly -- that which is the chief interest of the Lord upon earth today. It is the Lord's mind that every other interest should be subservient to the assembly, and that that should be paramount.

J.S.D. What God has done in the overthrow of the enemy, as typified at the Red Sea, should touch our hearts and impress us with the great end He has before Him.

H.F.N. That is, that we should make Him a dwelling, "This is my God, and I will glorify him [or, 'make him a dwelling', see note e]; My father's God, and I will extol him" (Exodus 15:2). This refers to the tabernacle, which was built as the fruit of the devotedness of God's people. They had been liberated from Egypt, brought into covenant relationship with God, and the outcome of that is that they prepare Him a habitation. Then the second

reference in verse 13, "Thou by thy mercy hast led forth the people that thou hast redeemed; Thou hast guided them by thy strength unto the abode of thy holiness". This has reference to the assembly as in 1 Corinthians 1:2, "the assembly of God which is in Corinth" -- the assembly viewed as the abode of divine holiness. Then in verse 17, we are brought, in this song, to the very choicest thought of the assembly as the "mountain of thine inheritance, The place that thou, Jehovah, hast made thy dwelling, The Sanctuary, Lord, that thy hands have prepared". So we get light as to the assembly at this early stage, leading on to the full light of our Ephesian position, that is, the light of all the counsels of God, typically coming out in this wonderful song.

G.A.v.S. It is important that each individual should make every personal interest subservient to this great thought, that he may be contributory to the assembly, the true dwelling place or habitation of God.

E.E.S.L. The last place to which you referred says, "The place that thou, Jehovah, hast made thy dwelling", showing that the tabernacle was not merely something contributed to in material and work, but that God's people were themselves the dwelling place and have part in it.

H.F.N. Not only are we contributors to enrich and build up the tabernacle, the assembly, but when we come to Ephesians it is really what is for God. The result of the ministry should not merely be that the saints are edified, but that in every locality there might be something more for God, so that the divine service might be enriched as the result of our coming together.

G.A. That would make a great appeal to our hearts, for there is what is for God in the saints being together, apart from anything that may transpire or that may have been said.

R.S. The song of Moses and the children of Israel, brings out that there is that in which God delights to dwell, that is, the praises of His people.

H.F.N. Exactly; so every brother and sister is to be a contributor in relation to the assembly, as pictured in the tabernacle system. There were not only the contributions of the men -- every man whose heart prompted him was to bring gold, silver, etc., but the women, the sisters, and the principal men, the princes, were also to contribute. Then there is what the Lord gives sovereignly in the way of gift. One would desire that we might all accept the principle of responsibility to contribute, so as to enrich the assembly.

S.E.E. Does the reception of divine light produce these promptings of love that would desire that God should have a habitation?

H.F.N. Yes; so that each might take an affectionate and intelligent part in relation to the service of the assembly.

E.E.S.L. Your reference to the sisters indicates that the contributions are not merely in what is audible?

H.F.N. Quite so. It is very beautiful in that connection that the first thing the women contributed was the blue (Exodus 35:25). I suppose Mary of Magdala served in this way when she carried the Lord's message in John 20 to the disciples.

W.J.H. There is a tendency with many to look upon redemption and some sense of deliverance from the world as the end, rather than the Lord in grace taking us up in view of His pleasure.

H.F.N. That is so indeed. What follows here is that they are in accord with the thought of being brought to the abode of God's holiness. One would like to give an impression to all of what it is to come there. Many will stand for purity of walk and even purity of doctrine as far as they know, but unless we get an impression of the abode of God's holiness we shall never be rightly exercised about the purity of our associations.

S.E.E. Verse 13 speaks of their being "led forth", and verse 17, of their being brought in. What is suggested in this?

H.F.N. Corinthians answers to verse 13, that is, we have a company of people brought out of a corrupt and idolatrous world, to form the assembly of God which is in Corinth. Being brought in to the mountain of God's inheritance, verse 17, views the assembly from the divine side. God has taken up His inheritance at the present moment in the saints. So that we begin to look at the assembly as presented in Ephesians entirely from the side of divine pleasure, where we can respond to God in His holy nature. We are brought to enjoy the very choicest thoughts of the divine inheritance, to the place where He would plant them, in the mountain of His inheritance.

S.E.E. It appears a long journey to some of us from what we are brought out of, to what God would bring us into.

H.F.N. Indeed! but do we not get impressions from the Lord in the way of light, even from our conversion? Perhaps it has taken some of us a lifetime to work it out, but once a soul has had divine light from God in regard to the assembly in true spiritual power, he will never fit into any earthly system.

J.S.D. You spoke of the progress and expansion there is in these three references to the assembly in Exodus 15, does that correspond to our growing in the knowledge of the truth?

H.F.N. Well, I am sure it does. It is a question of light here, and it took them many years to reach it. The defect in Miriam's song, as has been often observed, was that she dwelt only on present grace, with no reference to future glory. So there was only one theme to her song; but when we reach the divine thought of the assembly in spiritual power, we learn to embrace all the divine thoughts.

G.A.v.S. The response of the chorus was not at the full height of the song. If we come short of God's thoughts of the inheritance, there is poverty in our response.

H.F.N. I am sure there is.

A.H. The great difficulty with many is that they are not truly disentangled from the world, so as to be able to sing such a song.

Ques. What position does Moses take here?

H.F.N. He is the Leader; the one who had led them out of Egypt; he would express the authority of God.

G.A.v.S. Would this song be the expression of how the assembly is actually brought out, so that it takes

account of itself as completely brought out before it knows what it is to be brought in?

H.F.N. Yes; we leave the world -- Egypt -- publicly, under the leadership of Christ as represented by Moses. We have been, so to speak, baptised to Moses in the cloud, and in the sea; we have publicly left the world, and having done that, we have only one interest. The Lord has one chief interest now upon the earth, the assembly. There never has been a time when He had not a supreme interest upon earth, and the man of faith is always in keeping with it. If we think of Daniel, God's chief interest in that day was the city of Jerusalem, and so Daniel had his window open towards Jerusalem, and prayed three times a day. So the assembly, which is the chief interest of Christ upon earth today, should be our paramount interest. It is to be understood in the ways of God, in the purpose of God, and in the working out of God's testimony.

G.A.v.S. We should take up things more definitely from the point of view of the assembly as a whole, rather than individually as members of a congregation.

H.F.N. Exactly. I do not think any brother or sister will be of true spiritual value in a locality, unless he or she is prepared to accept obligations as being of the assembly.

E.E.S.L. In all our prayers the windows of our soul should be, so to speak, open towards Jerusalem.

J.S.D. To what do you refer in speaking of our publicly leaving the world?

H.F.N. It is connected with our baptism. No doubt most here understand the scriptural truth of household baptism, but nevertheless there comes a moment in our

histories when we publicly leave the world under the leadership of Christ. We cannot be material for the assembly, nor support divine interests in the locality in which the Lord has set us, unless we openly cut our links with the world. It is then we would begin to enrich the great tabernacle system and would get an ever-increasing sense that the assembly is the abode of God's holiness. Everything must be in accord with His holy nature, which we know is love. Then there would begin to dawn upon our souls the glory of the assembly as the great vessel of which it is said, "to him be glory in the assembly in Christ Jesus unto all generations of the age of ages" (Ephesians 3:21). One's desire is that all might get a lasting impression of what the assembly is to the heart of God and of Christ, and the unique privilege of belonging to it.

W.J.H. The apostle used profound language in Ephesians as to that, saying, "the riches of the glory of his inheritance in the saints" (Ephesians 1:18). If that shines on us as light, even though we may not have reached it in its fulness, it will be a wonderful day!

H.F.N. It would indeed, and what you say raises a very practical question. As we look back, the kind of ministry that helped us was that which was just beyond us, and this is what would help the young today. If things are presented in the power of attraction, it really causes us to move.

B.O.L. In order to reach this we have to know something of the definite committal of Romans 12, presenting our bodies a living sacrifice to God. In this way we reach practically what God has for us in the abode of His holiness.

A.H. Is it suggestive that Miriam used only one instrument?

H.F.N. There is a certain music in only one note, but you feel in regard of Miriam that her subsequent history proves that her soul had not embraced the great thought of God's purpose.

A.H. In 1 Chronicles 13:8, the cymbal, the tambour, the lute, and the harp are instruments connected with God's abode; but if we are content only to have the tambour, we shall fall short of what is in God's mind, shall we not?

H.F.N. Referring to Psalm 107, a psalm well known to us, we see how we come into the truth of the assembly in an experimental way. We may have things in the way of light -- and there is a certain power in light to sustain the soul -- but then, as we all know, the song of Israel died away and murmuring took its place. This psalm is a celebration of God's ways; it opens by saying, "Give ye thanks unto Jehovah; for he is good; for his loving-kindness endureth for ever". In verse 2 we are redeemed; in verse 3, we are gathered out from the east, and the west, and the north, and the south; and then in verse 7 it says, "he led them forth by a right way, that they might go to a city of habitation". We have these three things. We are redeemed, we become the absolute property of another. Then we are gathered from every quarter; and then, it is said, "he led them forth by a right way, that they might go to a city of habitation". Along with that, the psalmist gives a record of the experiences through which we pass in order that we may reach this city of habitation. There are wanderings in a solitary way; they found no city to dwell

in; they were hungry and thirsty, and cried unto the Lord in their trouble, and "he delivered them out of their distresses". If we are really to occupy our place in the assembly, and function there according to divine thoughts, and fill our appointed niche, we must take up these things in an experimental way.

W.J.H. The matter becomes one of intense desire, and the experiences of the wilderness are necessary in order to reach it.

H.F.N. Exactly. You feel that we have to take it up in soul history with God; that our place in the assembly now is not only measured by light, but by the experience we have gained with God in relation to the wilderness. The great end in view is that we should come to a city of habitation. We get a well-known illustration of that in Acts 9. Saul of Tarsus was conscious not only of being redeemed and gathered, but when Ananias put his hands upon him he must have felt he was in the city of habitation. There is a great deal of difference between a brother who speaks merely as having a good deal of light, and one who speaks as having been through experience with God, which gives authority and weight to what he has to say.

G.A.v.S. Experience is not only the result of the length of time I have been acquainted with things, but the way in which they are worked out in the practical knowledge and enjoyment of my soul with God.

L.P.M. The experience is liberating; to go "to a city of habitation", is that not liberation?

H.F.N. It is exactly, so that at the end of the psalm you see the outcome of this experience is that you praise

Him; you exalt Him "in the congregation of the people, and praise him in the session of the elders" (verse 32). A brother who has experience is of great value in the care meeting. Not only is the Lord to be praised in the congregation, but all the wealth and experience that is gained in the knowledge of God, results in His being praised "in the session of the elders". How valuable to have in any city a brother who has been through experience with God, so that as a result God is exalted in the congregation, and praised among the elders.

W.J.H. One thing greatly to be desired as a result of meetings for care, is that God should be praised. Instead of our having our own way and asserting our own wills, that God should be praised.

H.M. I suppose we never can reach that unless we go down to the sea in ships, and face the wind and the waves, which would speak of assembly difficulties.

H.F.N. I am sure of that. What precedes is the divine education for it. I think this psalm is invaluable to us as showing the way in which we can come into the assembly on experimental lines.

R.S. The Lord says in John 8:12, "he that follows me shall not walk in darkness, but shall have the light of life". It is that which prompts our souls to respond in praise, is it not?

W.J.H. You suggest that in spite of the days we are in, the Lord graciously gives us to experience what it is to be part of His assembly, and to share in the service of praise, even though in weakness.

H.F.N. I think what our brother referred to is well for us to weigh over; that those who go down to the sea in

ships, see the wonders of God in the deep. What a wealth of experience that kind of brother would bring into a care meeting, and how it would tend to secure that God should be exalted in the congregation of the people, and praised in the session of the elders. There is little real gain from a care meeting, unless it results in the Lord being exalted. You feel what lasting good would issue from our care meetings, if everyone came with a wealth of intelligent experience gained from his knowledge of God as able to meet every situation.

S.E.E. What is suggested in "he led them forth by a right way"?

H.F.N. I suppose the only right way is that which really leads to the land of God's purpose. There is only one right way through the wilderness, and it leads to the city of habitation. Saul of Tarsus is an illustration of one who was led by the right way. He came into the street that is called "Straight". Then he discovered that the assembly was a city of habitation. There are those who come in and out amongst us who never seem to find the city of habitation.

W.J.H. That is to say, they are living a lonely life in their outlook and spirit and thus are isolated, whereas in the city of habitation the saints are set together in affection.

A.H. The Lord in calling Paul had that in mind. Paul says, speaking to Agrippa, that he was sent, not only to "open their eyes, that they may turn from darkness to light", but that "they may receive ... inheritance among them that are sanctified" (Acts 26:18).

L.P.M. The sisters and children are needed in a city of habitation; it is not a matter of men only. All are necessary.

H.F.N. In Acts 11:20, after the persecution of Stephen, it says, they came to "Antioch ... announcing the glad tidings of the Lord Jesus". The title the "Lord Jesus" is one that we hold in peculiar affection as being the property of the assembly. It is presented in this special setting in the New Testament, and seems to suggest the intimacy of reverent affection in the assembly. It is her right to speak thus to Christ. The Ecclesiastical Commissioners are very careful about the preservation of their church property, and one feels that if we are to be true to Christ, we must get an impression of the value of our distinctive property.

The first reference here states, they went everywhere preaching the word; and later, at Antioch, announcing the glad tidings of the Lord Jesus. That would result in the development of assembly features and affections. The title is a holy combination, indicating an intense reverence for the Person of Christ, and holy affections. We need to be maintained in balance as to our reverence for Christ, and our affections for Him; this would bring out true assembly features. The first reference to "the Lord Jesus" is in Luke 24:3, where they "found not the body of the Lord Jesus". It is not the body of Christ, or the body of Jesus, but "the body of the Lord Jesus". The next reference is in Acts 1:21, "the Lord Jesus came in and went out among us". The third reference is by Stephen, "Lord Jesus, receive my spirit" (Acts 7:59). Here, in this preaching, we have it at

the very foundation of the assembly about to be developed under Paul's ministry.

G.A.v.S. So that the assembly stands in a fixed relation to the Lord Jesus. It is only as it is held in this relation actively, that it functions adequately.

H.F.N. As our hearts are divinely moved with reverence and affection, we rightly say, "Lord Jesus", and prove ourselves true assembly material.

H.M. The bride in the Song of Songs 8:6 says, "Set me as a seal upon thy heart, As a seal upon thine arm" -- she would suggest one who reverently loved Christ.

L.P.M. Would you distinguish a little more between the thought of light, and what you mean by divine teaching?

H.F.N. In divine teaching things are put in order in our renewed minds. We may have a great deal of light, but so mixed up that it is of very little use to us. The Lord makes use of divine teaching by the Spirit, so that things are put into an orderly form in the minds of the saints.

L.P.M. The result at Antioch was that a great crowd were taught, and brought into the understanding of the assembly; they were not merely individual brothers and sisters, but merged together and able to function.

H.F.N. Exactly; so that in Acts 13 we read of those who were ministering to the Lord there; they had their part in the great anointed system and, as you say, they were functioning.

What follows the preaching by those who were scattered leads on step by step, because as a result of that "a great number believed and turned to the Lord". Then the next thing is that tidings of these things were sent out

and reached the ears of the assembly, and they sent out Barnabas to go to Antioch. It has been said that Barnabas was like the golden bar that united the boards of the tabernacle; his ministry had a binding and unifying influence among the brethren, so we can see the wisdom of their choice. He was a large-hearted, sympathetic brother, one without jealousy, and it says that he, having arrived, and seeing the grace of God, rejoiced and exhorted all "with purpose of heart to abide with the Lord". As first turning to the Lord, we would become true subjects of the kingdom, and as abiding with the Lord, we come into the gain of the holy circle of christian fellowship. Then the third thing is, "a large crowd of people were added to the Lord", involving that something divinely constructive had taken place in the minds of the saints, so that they were really "added to the Lord". Firstly, we read that they "turned to the Lord", Acts 11:21; secondly, they are exhorted to "abide with the Lord", verse 23; and thirdly, much people were "added to the Lord", verse 24.

W.J.H. Is being "added" like being made a kingdom, as in Revelation 1:5? "To him who loves us, and has washed us from our sins in his blood, and made us a kingdom". Being added, shows that the kingdom is increased, by those added to it.

C.M. What is the difference between being "added to the Lord" and "added to the assembly" or together (see note g) in chapter 3: 1?

H.F.N. I suppose that being added together is that you become an intelligent part of that which God will use in His service and testimony.

W.J.H. Unless there is subjection with us to the Lord, divine teaching cannot operate.

H.F.N. Being "added to the Lord", and abiding "with the Lord", means that we have come under the holy, subduing effect of the lordship of Christ. We cannot bring an unsubdued will into the assembly, or we should mar its functioning, and hinder the enjoyment of its privileges.

S.E.E. Although we cannot point to the assembly in a concrete way today, nevertheless there are those who are being "added". In chapter 2: 41 they were "added;" then in verse 47, added together. They had been proved as persevering in the apostle's teaching and fellowship, and in breaking of bread and in prayers, together with those already there.

H.F.N. Yes. Now at this juncture in chapter 11, Barnabas recognises Paul as a better brother than himself, and he brings him forward. We never prosper in our localities until we are prepared to take a second place to a better brother than ourselves. He went away to Tarsus to seek out Saul, and having found him he brought him to Antioch, and they were together there for a whole year, and they taught a large crowd. It has been remarked that we get the four seasons in a whole year; perhaps they are not so marked in some countries as in others, but we all know the difference between winter and summer, and spring and autumn. It is a great gain to spend a year spiritually, with the brethren. To be with them affectionately in every season; as much when the cold winds are blowing, as when the sun is shining.

G.H.W. Earlier, Barnabas was prepared to sacrifice. He sold his lands, and laid the money at the apostles' feet. It would make him effective in his service.

H.F.N. It would indeed. He was subject to the Lord's authority in the apostles.

A.H. The whole year would represent the whole period, too, I suppose. We are committed to the whole year, to go through things with the saints.

H.F.N. There is great advantage in spending a whole year with the brethren, watching the results of the teaching the Lord gives, so that the city of habitation is reached through experience, and God is praised in the session of the elders. As the fruits of the service of Paul and Barnabas, the converts became an assembly, that is an intelligent vessel capable of entering into the thoughts of God's counsel; able to function in His service, and to support the whole range of divine interests. Those merely forming a congregation are viewed apart from the acceptance of responsibility; they may be interested or not, but as an assembly, we are exercised responsibly as to the part we have in relation to it, hence the great value of coming under spiritual teaching. There is a generation rising up amongst us that stands in need of teaching.

W.J.H. Especially Paul's teaching. Lydia, in chapter 16, recognised the importance of the things spoken by Paul. The element of patience would enter into this, both on the part of those who teach, and those who are to be taught. Job said, "Who teacheth as he?" (Job 36:22). We could all bear eloquent testimony to the patience of God.

J.S.D. Does that statement, "they were gathered together in the assembly and taught a large crowd", indicate the general need to be taught?

H.F.N. The rising generation stands in need of Paul's teaching. We are in danger of taking things for granted, forgetting we were once young ourselves.

G.A.v.S. It is sorrowfully possible for me to be amongst the people of God, and yet be in isolation as to my understanding. I may be outwardly there, yet not moving spiritually in assembly exercises and feelings. In such a wonderful environment as the Lord has placed us, we ought to be exercised to be intelligently in the assembly.

S.S. As the result of the full year's tuition, the work of God comes to light: they were first called "Christians" after the year's tuition.

H.F.N. I think we should all recognise the great spiritual value of coming into the gain of teaching. You find those who, in the midst of the most spiritual teaching in the house of God, alas, do not move in response.

R.S. Is this teaching all in view of our finding our place in the heavenly city?

H.F.N. That is what it would finally result in. As thinking of our place there, we should be concerned about finding our place here in the local assembly.

S.E.E. The first scripture brings before us what God does sovereignly; the second, what we reach experimentally; the third, what we enter upon intelligently.

From The Truth of the Assembly, pages 1 - 18, Sydney, April 1938.

COMPLETENESS

H F Nunnerley

2 Kings 5:9 - 19; Jude 14, 15; Colossians 4:12 - 17; 2 Samuel 6:11 - 17

What I desire to speak to you about, dear brethren, is the thought of completeness. To the assembly at Sardis, the Lord said, "I have not found thy works complete before my God" (Revelation 3:2). Our desire is that the Lord may search all our hearts in relation to whether there has been completion in regard to our assembly exercises.

In the epistle to the Colossians the Spirit of God brings out this thought of completeness; first, in relation to the word of God, we are told that the truth of the mystery was the completion of the whole circle of divine revelation (chapter 1: 25). Then, after the Lord Jesus is presented as the glorious Head of His assembly, it is said of the saints, "ye are complete in him, who is the head of all principality and authority" (chapter 2: 10). What a thought that is! We have not to travel outside the Lord Jesus for anything that the assembly needs. All that ever was needed since the day of Pentecost, no matter what the difficulty, has been found in "him, who is the head of all principality and authority". Then in chapter 4: 12, we read of Epaphras, whose priestly intercession, labouring day and night in prayers for the saints at Colosse, was to the end that they might stand "perfect and complete in all the will of God". What a valuable service anyone would render to the saints today, as labouring fervently in prayers to bring them into the

gain of Paul's ministry, involving the great truth of the mystery, that they might stand perfect and complete in all God's will. The very youngest christian need not have before him anything less than this!

If we look abroad in christendom today, and think of all that has come in in the public history of the assembly, we see how far short we have fallen from the complete will of God. The first necessity for recovery is that we take up things in personal exercise before God, so that they might be completed. In Enoch, the seventh from Adam, we have the complete course of spiritual education. David was never morally or spiritually greater than when he brought up the ark. This had been the great desire of his heart as a shepherd lad, and he was allowed by God to complete it, as bringing the ark into the tent which he had provided. In that day he delivered a psalm into the hands of Asaph and his brethren.

Then the final thought in Colossians is seen in Archippus (chapter 4: 17). The beloved apostle sent him this word, which comes home to every one that has taken up the work of the ministry: "And say to Archippus, Take heed to the ministry which thou hast received in the Lord, to the end that thou fulfil it". We feel the immense importance of this, lest we should stop short of the complete will of God. How much there is of going half way -- how many have never been fully committed to the Lord and the circle of His interests! What a perilous position they are in!

In 2 Samuel 6:16 we read that "Michal the daughter of Saul looked through a window, and saw king David leaping and dancing before Jehovah; and she despised him

in her heart". Earlier, it is recorded that she loved David. Indeed, all Israel and Judah loved him. The Spirit of God loves to record the brightest moment in our history, when Christ was supreme in our hearts and had the only place in our affections. I would like to appeal to the young, as to whether the Lord Jesus is enshrined in your affections, as the hidden Man of your heart. Jonathan was prepared to strip himself of everything, and hand it over to David, because he loved him as his own soul. The women of Israel celebrated him in their song. Doubtless there was admixture, just as there is with many today, but it is said that "all Israel and Judah loved David, for he went out and came in before them" (1 Samuel 18:16). Are we like Michal, looking out of a window -- regarding Christ at a distance instead of being near to Him? Eutychus, in Acts 20, was seated at a window, as though to keep one eye on the brethren, and the other on the world outside. Is there any young brother or sister in that position, not wholly committed to the holy circle of christian fellowship, where the Lord Jesus is cherished, loved, and adored, but keeping an outlook on the world with its powerful attractions? We read also of Jezebel, represented as a painted harlot, thrown down out of a window for dogs to eat. The danger of looking out at a window is an ever-present snare, and raises the question as to whether we are merely spectators, or participators in the spiritual activities going on at the present moment among the brethren. The Lord would speak to our hearts, that we might feel the powerful attraction of the Lord Jesus, and that He might secure the supreme place in our affections. If He does so, we shall be secured as material for Christ's assembly, and shall adorn

the house of God with the spirit of Christ, and so promote His precious interests down here.

I refer to Naaman. He came to the prophet, but in the wrong way; he showed the wrong spirit and went to the wrong person, and then wanted to go to the wrong place; mistakes which each of us is liable to make. Have we come to the right person, in the right spirit, and in the right way? Naaman draws up to the door of the prophet, with his retinue of servants and his chariot, and Elisha sends a messenger to him, saying, "Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean". But Naaman was offended, and said, "I thought, He will certainly come out to me, and stand, and call on the name of Jehovah his God ... And his servants drew near, and spoke to him and said, My father, if the prophet had bidden thee do some great thing, wouldest thou not have done it? how much rather then, when he says to thee, Wash and be clean? Then he went down" (2 Kings 5:10 - 14).

If we take Naaman merely as a picture of a sinner, we may miss the teaching of the Spirit of God. It is said at the beginning of the chapter that he was a great man, through whom God had given deliverance to Syria, but that he was a leper. That was his state; and we read that Naaman was angry, and turned away in a rage. I wonder if any of us have been angry thus? Cain was angry at the righteousness of God; and the elder brother in Luke 15 was angry at the grace of God, and would not go in. Uzziah the king was angry at the holiness of God, and became a leper. Naaman had to learn the great lesson of the ways of God in death; he had to face death; and no one is of value in the service

of God unless he faces this great question of death. Naaman went down into Jordan and plunged seven times, and "his flesh became again like the flesh of a little child, and he was clean". If every one had the flesh of a little child, there would never be a cause of sorrow to our brethren, or a dishonour to God.

In verse 15 it says that he "returned to the man of God, he and all his company". That is a fine tribute to Naaman. In Acts 13:13 we read of "Paul and his company" -- I trust everyone of us belongs to it. It is a great thing to form part of Paul's company, but I will never be that unless I have first formed part of Naaman's company, the man who went down into Jordan. He "plunged himself" -- an energetic word -- "seven times in the Jordan ... And his flesh became again like the flesh of a little child", and then he returned to the man of God. One loves to think of that return journey. The outward journey had been marked by pride, resulting in failure to take in the situation; but when he returned to the man of God with all his company, and stood before him, it was with "the flesh of a little child". What assemblings together we should have, if every one of the brethren had the flesh of a little child! -- the characteristics of the old man judged in the light of Christ's death. So Naaman goes on to say, "Behold, I know that there is no God in all the earth but in Israel; and now, I pray thee, take a present of thy servant".

Three simple thoughts come out in this incident: as the fruit of his plunging into the Jordan seven times. He gets an enlightened mind. This is essential, if we are to take up assembly exercises and the service of God. So Naaman says, "Behold, I know". You will remember that

with Rahab you have the same features: she says, "I know that Jehovah has given you the land" (Joshua 2:9). So, too, with the beloved apostle, he says, "I know whom I have believed, and am persuaded that he is able to keep for that day the deposit I have entrusted to him" (2 Timothy 1:12). In the uncertainty of christendom today, when men have surrendered everything, and there is no certainty in the public profession, it is an immense thing to secure an individual who can truly say, "Behold, I know".

The next thing is, Naaman got his heart enlarged. The moment we come in touch with God, and in contact with the Lord Jesus, we get, not only an enlightened mind, but an enlarged heart. Naaman wanted to become a giver. It is true Elisha refused. And then we come to the third and most important thing. Naaman had an exercised conscience. One would pray that our consciences might keep pace with the light the Lord has given. If we fail in this, we shall make spiritual shipwreck. Our consciences must keep pace with the light the Lord gives. Naaman becomes exercised as to the house of God. He asks for two mules' burden of this earth to be given him, for he had in mind to take up the service of God in the country to which he was going. Then he raises his exercise with the man of God in regard to his going into the house of Rimmon, when his master leaned upon his hand. How beautifully Elisha meets this! -- he did not tell him not to go. Had he told him that, he would have been a legalist all his days, and had he given him permission to do so, he would have been loose in his associations; but in divinely given wisdom, he says, "Go in peace". We need to be exercised as to our associations; to face the great question of

christian fellowship, and to commit ourselves to it. We see the wisdom of Elisha here. He does not forbid him, nor does he give him permission to go, but he says, "Go in peace". We have thus the record of Naaman's history with God, and see how these things were brought to spiritual completion with him.

In Genesis 5:24, the Spirit records of Enoch that he walked with God. One would like to challenge all here, as to whether we know what it is to walk with God. The Spirit of God records the fact that "Enoch walked with God; and he was not, for God took him". Hebrews 11:5 too, presents him in a most remarkable way, "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".

One would like to appeal to all, even the simplest christian, to cultivate a walk with God. There are four men in the book of Genesis who are said to have walked with God. It is said of Enoch, and equally of Noah, amid all the increasing corruption of his day. It is also said to Abraham, "walk before my face, and be perfect" (Genesis 17:1). Finally, Jacob says, "The God before whom my fathers Abraham and Isaac walked" (Genesis 48:15).

One feels how fitful one's communion has been, and how little one has cultivated this holy intimacy with God, which is necessary for a man to walk with God. The Spirit of God would not put a heavy burden upon us, but He is looking that we might please God, and cultivate a walk with Him, so that it might be said of us, that we too have this testimony, that we please Him.

I have referred to this testimony because it is said in Jude 14 that Enoch prophesied, "Behold, the Lord has come amidst his holy myriads". As we think of the coming of the Lord, one would desire that there may be the completion of our spiritual education, so that we might be taken, as having pleased God, even as Enoch, who "was not, for God took him".

Referring to David in 2 Samuel 6, I suppose we should not hesitate to say that this was the most spiritual moment in David's history; and it is recorded that David danced before Jehovah. In David's very earliest days, when he was but a shepherd lad, the thought came into his heart to find a resting place for the ark. I wonder if there ever has sprung up in your heart the desire to find a dwelling place for God? We see here that David made a mistake; that he had not sought God after the due order, so the ark was carried into the house of Obed-Edom; and God blessed that household. If there is a house where the ark is valued, God will bless that household, but however blessed we may be, our households are never great enough to contain the ark. In Luke 24, the Lord went into the house at Emmaus, and when He broke the bread they discovered who He was. They had besought the Lord to abide with them, but He disappeared out of their sight. We all have to learn that, however supremely blessed a christian household might be, it is not great enough to contain the ark. Later, David seeks God after the due order, and the ark is brought into the tent David had provided for it -- not into the tabernacle, nor the temple -- it pre-figures the present moment. The bringing of the ark into the tabernacle may refer to the day of Pentecost, when

Christ was publicly enshrined as the ark in the house of God; and then the day is coming when the ark will be carried to its final resting place -- the temple. But here we get the provisional moment -- what may answer to the assembly at Philadelphia. The ark is carried into the tent, nothing outwardly great, but where it is cherished in the hearts of His saints. David's exercises were completed, and it is said that "when they that bore the ark of Jehovah had gone six paces, he sacrificed an ox and a fatted beast". This was the action of a spiritual man. He had in view the completion of what had been the great desire of his life. The great controlling thought of David's life was to find a place for the ark, and as it was about to be realised, he developed in patience, so to speak, as every spiritual person would. After he had taken six paces, he offered sacrifices of an ox and a fatted beast.

One has thought of this in regard to the great apostle of the gentiles. I suppose we get the completion of Paul's ministry in Ephesians 3, when he bowed his knees to the Father of our Lord Jesus Christ -- that was the great completion of his service. The burden of his prayer was that "the Christ may dwell, through faith, in your hearts". What a resting-place for the ark! The day will come when Christ will be publicly installed in His supreme place in a reconciled universe. Christ will be the centre of it, but the wonder of the present moment is, that the divine end may now be reached. The great end of all ministry in the house of God is, "that the Christ may dwell, through faith, in your hearts, being rooted and founded in love, in order that ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height; and to

know the love of the Christ which surpasses knowledge" (Ephesians 3:17 - 19).

What a beautiful picture of this we get as David "danced before Jehovah!" Then there was the service of song in the book of Chronicles, on that supreme day when David first delivered a psalm into the hands of Asaph and his brethren. That was the outcome of the completion of his spiritual exercises. One prays that every brother and sister who takes up the holy interests of Christ may never be satisfied until their secret prayers, their wrestling with God that Christ may secure the supreme place in the affections of the assembly, reach completeness. And that they may see Christ dwelling in the hearts of the saints by faith. David danced before Jehovah with all his might, and he was girded with a linen ephod.

I refer for a moment to the passage in Colossians 4:12. "Epaphras, who is one of you, the bondman of Christ Jesus, salutes you, always combating earnestly for you in prayers, to the end that ye may stand perfect and complete in all the will of God". I think we would all admit of what value it would be to the saints in any place, to have an Epaphras amongst us. One who prayed for the saints, day and night, that they might stand "perfect and complete in all the will of God". One feels that the prosperity of the local companies, the growth and advance of the saints, and their great support in relation to the assembly, really hangs on this priestly service of intercession. So the beloved apostle could speak of Epaphras and say, "who is one of you, the bondman of Christ Jesus". Think of his ceaseless service in prayer, his intercession that the saints might stand "perfect and complete in all the will of God". We

may see features of the work of God, many precious and holy evidences that the Spirit of God is working in our midst. But if we have the true spiritual outlook, we shall never be satisfied short of this, that the saints stand "perfect and complete in all the will of God".

In closing, one would like to say to the beloved brethren who have taken up service in the house of God, to those who have taken up the great levitical burden of the testimony, that the word that is addressed to you is, "Take heed to the ministry". What the Lord looks for is fidelity. He looks that you might complete the ministry that He has committed into your hands. Remember that the only effective service in the house of God, the only true work of lasting importance, is that of one who is wholly committed to the Lord and to the assembly at the present time. Let us see that we complete our exercises with God, for we can never adorn the courts of God with our presence or service, unless we have a secret soul history with God. Our spiritual stature in the house of God is the measure in which we can say, I know God.

To those who minister and serve, taking up the great burden of the levitical service of God, the word comes, that they should take heed to complete that which the Lord has committed into their hands.

From The Truth of the Assembly, pages 19 - 30, Sydney, April 1938.

ASCENT TO THE HOUSE OF THE LORD

H F Nunnerley

Genesis 35:1 - 15; Psalm 122:1 - 9; Isaiah 2:1 - 5

H.F.N. We might look at these three scriptures following on what we were speaking of yesterday, in regard to our coming into the truth of the assembly in a practical way. Each of these scriptures indicates a moral journey to the house of God. God said to Jacob, "Arise, go up to Bethel, and dwell there". That is an imperative word from God to Jacob. Then in Psalm 122, which is one of the songs of degrees, it says, "I rejoiced when they said unto me, Let us go into the house of Jehovah". The spirit of Christ pervades this Psalm. The Lord, even as a holy Child at the age of twelve years, found His delight in God's house, it was His Father's house. We read that "when he was twelve years old, and they went up to Jerusalem" (Luke 2:42). It was His parents' custom. What must have been His holy feelings at that tender age, when they said, "Let us go into the house of Jehovah"? Looking at the Psalm in relation to ourselves, we see what a response is looked for from us. Do we say, "I rejoiced when they said unto me, Let us go into the house of Jehovah"?

In Isaiah 2 we have the mountain of Jehovah's house, and a kind of universal movement in relation to it. The Lord would graciously promote movements in us individually, with a view to the universal movement amongst the people of God in relation to God's house.

S.E.E. Does this passage suggest that it is an upward movement? "Let us go up".

H.F.N. Yes, morally, it is an upward journey to the house of God; each of the scriptures read suggests that God's house is a place of moral and spiritual elevation above everything in this scene.

W.J.H. It is the point of contact between heaven and earth.

H.F.N. The house of God affords the great delivering element amongst His people, so that they might be lifted above the current religious order of things in christendom, and reach this place of moral and spiritual elevation in their souls.

W.J.H. Do you think the line suggested yesterday is also seen in these three scriptures -- the first, light; the second, experience; and the third, teaching? The light of the house of God was given to Jacob; it was a dream that came from God, to tell him what was in His mind; but it was not, at that moment, enjoyed by Jacob.

H.F.N. Exactly. What comes out in the previous part of chapter 35, shows that Jacob had been brought into moral consistency with God's house. We shall never get a divine appearing, unless we are in moral consistency with the God whose house it is. We should all look for this favour of a divine appearing.

J.S.D. Did the question raised with Jacob as to his moral state make way for the appearing?

H.F.N. Yes; it was a question of light, but Jacob answered to it, and was brought into consistency with God's house. So God says, "Arise, go up to Bethel, and dwell there; and make there an altar unto the God that

appeared unto thee when thou fleddest from the face of Esau thy brother". He must go to Bethel to build that altar. While there are no specifications in Genesis in regard to the building of altars, each altar indicated the spiritual measure of its builder. The moment God speaks to Jacob, he said to his household and all that were with him, "Put away the strange gods that are among you, and cleanse yourselves, and change your garments". If there is movement in regard to God's house, it first begins in the households of God's people. Everything in the nature of idolatry is to be broken down in our houses. Then we need to understand cleansing, such as results from the application of the death of Christ; the water that flowed from His side indicates the power of moral cleansing. The third thing, the changing of our garments, refers to the associations of God's people.

W.J.H. Do you think that with some of us, the idea of reaching the house intelligently, is still a dream? It is a great day for us when we realise that it is an actual, living experience to be known, that we have part in the house of God.

H.F.N. A sister, who had wandered into the world and had married there, was graciously recovered by the Lord. But she then realised that many things in her household that had been gathered while she was away from the Lord were not suitable now. She was greatly moved by the Lord's recovering grace, and called her children together, and told them she had wandered from the Lord. Then she said, There are many things in this house which, if the Lord were to come into it, would displease Him. Then she took her children with her, and

went right through the house: to the bookshelf, to the music, and so on, and they burned the whole lot in the back garden. If we really have to do with God, it would affect our whole households. He would call attention to our bookshelves, our music, and many other things. There may be a necessity for a bonfire before some of us come to enjoy the house of God.

A.C. What is the difference between Shechem and Bethel, and the altars at those places?

H,F.N. We have often spoken of Shechem as the half-way house. Jacob set up an altar there, and called it "El-Elohe-Israel", meaning 'God, the God of Israel'. It was at Shechem that his daughter became entangled with the daughters of the land, and brought the greatest dishonour upon his household. But here, at Bethel, we see a distinct move. Jacob tells his household to put away "the strange gods that are among you, ... and the rings that were in their ears, and Jacob hid them under the terebinth that is by Shechem". Shechem is referred to in Joshua 24, as a place that is marked by uncompromising decision to adjust all our ways in the light of the house of God. We need this in regard to ourselves and our households or we shall never take this upward move.

G.A. It is very searching, because this entails a constant review of the whole course of our lives. We are not at liberty to disregard any feature. Jacob, no doubt, in his experience, would go over the ground again and again, that he might go forward with God.

H.F.N. It has been truly said, that as coming together to break bread, the meeting really starts when the saints leave their households. We shall never touch the

truth of the house of God, and appear in the courts of our God, unless this work of searching has begun in the households of the saints. In Leviticus 23:17 they were to bring the two wave loaves out of their houses.

B.O.L. It is of the greatest importance that we should see what God had in mind in speaking to Jacob, that He desired to have him in close intimacy with Himself, that His own heart might be gratified. If that laid hold of us, there would be no difficulty with us about idols.

H.F.N. No, I am sure there would not. So with Jacob, it says, "they journeyed". Is not that the key to the chapter? There is definite spiritual movement now. In verse 16 we are told "they journeyed from Bethel", and in verse 21, "Israel journeyed, and spread his tent". Chapter 35 is one of spiritual movement.

A.H. Would that be in contrast to fleeing from his brother Esau? The question of brotherly relations had been faced with Jacob, before this moving upward.

H.F.N. I am sure that is so. Jacob becomes an object of intense interest to God. In the first verse, God spoke to him. Then in verse 5, "the terror of God was upon the cities". The moment we make a spiritual move, we can count upon divine protection. Then in verse 9, God appeared to him, and next, He changed his name and gave promises; and finally, God "talked with him", which would bring in the thought of intimacy referred to by our brother. It is most encouraging that the moment saints begin to make a spiritual move in the direction of the house of God, they become objects of intense interest to divine Persons.

E.E.S.L. Jacob had retained the impression of the house of God he had received twenty-one years before, when he said, "How dreadful is this place!" (Genesis 28:17). He had changed and could go up there; but he realised the character of the place had not changed, therefore idols could not go up.

Ques. It speaks of what they have in their hands, and in their ears: is it not important that what affects those two members should be given up?

H.F.N. I am sure it is.

L.P.M. God would have His people respond to what He discloses Himself to be. The response is in accord with the revelation of Himself.

H.F.N. And when Jacob got to Bethel, "he built there an altar, and called the place El-beth-el; because there God had appeared to him when he fled from the face of his brother". Instead of building an altar at Shechem and making himself a centre, linking God with his own things, the true dignity of the house of God comes before Jacob, and he builds an altar to the God of the house of God. One would love to see each one of the brethren moving up to Bethel, and building such an altar.

G.A.v.S. The privilege of this maintained Jacob in movement.

G.A. In the scriptures you have called our attention to, there is a communication in each case. Do you suggest the saints receive communications from God in relation to His house through ministry, or otherwise?

H.F.N. Through ministry mainly; but when we begin to move in relation to the house of God, we receive personal communications from the Lord. What follows is

that discipline comes into one's house. Many of us, perhaps, in the past have regarded discipline in the way of punishment, but there is no element of punishment in christianity; it comes to us in love. We see here, that Rebecca's nurse dies, and was buried under the oak. That is another feature which comes into this chapter of spiritual movement -- we get a series of burials. The discipline of God comes in to help us the moment we begin to make a spiritual move.

W.J.H. We can expect the Lord to bring in some kind of sorrow alongside the desire to go up, to help us to break our links with earth.

H.F.N. Yes; and so we read, "And God appeared to Jacob again after he had come from Padan-Aram, and blessed him". There is every element of encouragement for each one of us to make this movement in relation to the house of God. He will come in and help us in the way of discipline. One would like to challenge our hearts as to whether we have ever been conscious of having a divine appearing. "God appeared to Jacob ... and blessed him". I suppose a divine appearing always has in view the house of God.

S.E.E. The pouring of the drink offering upon the pillar that Jacob erected would suggest that through his experience, Jacob had acquired spiritual substance, which would gratify the heart of God.

H.F.N. Yes, indeed. Following on what we are speaking of, we get Jacob's name changed: "thy name shall not henceforth be called Jacob, but Israel shall be thy name. And he called his name Israel". His name was changed on the eventful night when he wrestled with the

angel, but now he is in entire keeping with the change. It is another great moment in the history of a saint when the Lord changes his name. Jacob is the first in Scripture to be called a prince, and he appears here in princely dignity in the house of God, with his name changed.

G.A.v.S. What is the relation of the change of name here, and what we get in the previous chapter, when God met him at Peniel?

H.F.N. In the previous chapter, he was not in keeping with it. At that moment Jacob had not princely features. One loves to think of the saints moving in princely features in relation to God's house. The idea of a prince in Scripture is one who acquires moral greatness with God and with His people. It is not exactly an official position given to him, but a position acquired through secret exercise with God, which befits him to move in moral greatness in the house of God.

W.J.H. We are told of princes of the sanctuary in 1 Chronicles 24:5 -- that is nothing official, is it?

H.F.N. No; we would delight to see every brother and sister adorning the house of God as spiritual princes.

J.S.D. Does the change of name involve the consciousness that while I have to do with the same God as before, I am going to have to do with Him under a new set of circumstances in the future?

H.F.N. Exactly.

G.A.v.S. Why is there not only a change of name of the person, but a change of name of the place? It says, "Jacob came to Luz, which is in the land of Canaan, that is, Bethel".

H.F.N. I suppose it is a great test of our spirituality in the house of God, as to whether we have acquired spiritual ability to name things. I think the Lord has been exercising us of late years, so that we might learn to name things rightly.

S.E.E. As you move towards the house of God, you get confirmation of what has been presented in the way of light, and has attracted you to that spot.

H.F.N. Quite so. God speaks of Himself as "Almighty God", and then gives confirmation: "the land that I gave Abraham and Isaac, to thee will I give it, and to thy seed after thee will I give the land". And then God went up from him in the place where He had talked with him. Are we conscious of what it is to be in the house of God as spiritual princes, adorning the house with holy features of Christ, and knowing this privilege of intimacy -- "God ... talked with him"? Later in the book Joseph talked with his brethren, but here we have it indicated that God talked with Jacob.

G.A. Would you tell us why God chooses at this juncture to make Himself known as Almighty God? Would it comfort and strengthen us to recognise afresh that the exercises which confront us are brought to us by the Almighty God, whose resources will be all-sufficient for the exercises of the house of God?

H.F.N. I am sure that is right. In every fresh move the saints make, there is some divine disclosure to our hearts. God confirms the movement by the revelation to us of His name.

G.A. Does the house suggest the place where the accumulation of spiritual exercises and blessings, as

indicated with Abraham and Isaac, work out practically in Jacob?

H.F.N. These exercises are brought to fruition in Jacob, and the result is that he sets up a pillar, another great moment in spiritual history. Abraham shines as an altar-builder; the great characterising feature of Abraham's faith was that he built altars. In connection with Isaac, the great spiritual feature was his digging of wells: opening up divine resources in the Spirit. When you come to Jacob, he sets up pillars, which, I take it, is the great witness in relation to God's house of divine grace and faithfulness. So that the assembly is spoken of as "the pillar and base of the truth" (1 Timothy 3:15).

Jacob sets up a pillar on Rachel's grave, marking not only the greatness of his affection for Rachel, but the effect of the discipline, and as a witness to God's faithfulness.

A.H. This is a pillar of stone, (Genesis 35:14). God had just gone up from Jacob, renamed Israel, and a pillar of stone in relation to that appearing would indicate a permanent result.

C.F. Is there anything for us in the spiritual movement taking place after the birth of Joseph?

H.F.N. Indeed there is, because it speaks of the beginning of all spiritual movement, when the glory of Christ shines into our souls. We have to do with people who are linked up with certain wrong things, and they mourn and even shed tears in connection with them, but yet they do not move out of the conditions. The final call of God is to come out of Babylon -- "Come out of her, my people" (Revelation 18:4), but people, though groaning and

even weeping over things, often do not move. It raises the question, What is it that will produce movement in the people of God? Well, the moment some ray of the glory of Christ shines into our hearts -- the birth of Joseph was like a ray of light shining into Jacob's soul -- then, there is definite movement brought about.

J.S.D. Do I set up a pillar when I come into moral accord with the light that has reached me?

H.F.N. That is it. Jacob sets one up in the place where God talked with him. Here is a man in holy intimacy with God. Think of the favour of God talking with him! -- and in that very spot Jacob sets up a pillar, and "poured on it a drink-offering, and poured oil on it". Jacob was really entering into the sense of the favour of God, and the oil on the pillar denoted that he had come to value what is spiritual.

L.P.M. What would correspond to this in our present setting together as saints? How would it find expression?

H.F.N. I suppose it would be in the way we take part in the service of the house of God, we should pour out our drink-offering. A drink-offering was of wine, and was poured out in the sanctuary, and would suggest the joy which marks the saints as ministering in the house of God. You would love to see all the saints there in the sense of divine favour.

S.E.E. In connection with the pillar of stone, would these be landmarks permanently connected with our spiritual history, and an abiding testimony to the way God has become known to us?

H.F.N. Exactly.

W.J.H. How wonderful that there should be a drink-offering for God! Something that would make glad the heart of God in having His people in His house, where He can talk with them. What moments they are when God talks with us!

E.E.S.L. Why do we not read of burnt-offerings here, nor at El-Elohe-Israel?

H.F.N. I suppose the burnt-offering sets forth the ground of our acceptance, and that is hardly the question here. The great point is that Israel, on the one hand, is conscious that God is blessing him, and, on the other hand, that he is entirely suitable for God's house. So it is really a question of what God secures for His pleasure in relation to His house.

G.A.v.S. I was wondering if the altar is stressed here rather than the offering on it, in order to bring out Jacob's knowledge of God, rather than any thought of service. The altar in these two instances indicating what he had reached in his own soul.

H.F.N. Yes; the altar here indicates the measure in which I am at liberty in the house of God. We would like to see everyone living in liberty in God's house, conscious that God's face is towards him and on the other side, that he is entirely suitable to God.

A.C. Three times in this chapter we are told Jacob journeyed. Although there is discipline, Jacob makes great spiritual progress, and thus the discipline is really to help him.

H.F.N. Exactly; so it links on with the next scripture we read in Psalm 122"I rejoiced when they said unto me, Let us go into the house of Jehovah". This is a

movement amongst the people of God. We were suggesting that this would correspond to the thought of the holy Child Jesus.

W.J.H. So glad was He that He remained there when the others went back.

H.F.N. Yes. One thinks of what depth of feeling underlies what the psalmist says here of the gates of Jerusalem; how the Lord Jesus would look upon the company of the godly ones, and say with them, "Our feet shall stand within thy gates, O Jerusalem".

L.P.M. The thought of Jerusalem being added here is a development on what is related to the house of God?

H.F.N. Yes, indeed. Would not Jerusalem, in the songs of degrees, represent the assembly in relation to the Lord's universal interests upon earth today; the assembly looked at in the full light of the Ephesian position? Whether you are in Europe, or South Africa, or Australia, you discover Jerusalem, wherever the universal interests of Christ are cherished upon earth today.

S.E.E. Wherever you are, it is possible to be in the centre of things.

H.F.N. Quite so. We see here that it is an upward movement, "Whither the tribes go up, the tribes of Jah", and it was 'Israel's custom' (see note c). God would give us impressions in regard to His house, which would result in upward, spiritual movement. If we follow the movements suited to the house of God, we shall see that,

'That way is upward still' (Hymn 12).

W.J.H. These experiences pursue a kind of educational course, and each touch of the divine Presence in the house of God raises a challenge with us.

A.H. It is a great thing to see the tribes in movement, is it not?

H.F.N. I suppose that is seen in our local settings. It is a great joy to visit a place, and perhaps a few years later, to return and find that the saints have moved together in a spiritual way.

G.H.W. Being "compact together" would indicate the way in which we are set together in mutual relationships and affections.

W.J.H. That is seen in the extension and increase of the meetings for fellowship of a general character. The Lord has been working in households, then He works in localities, and then the saints desire to enjoy fellowship in a wider way.

H.F.N. Yes, and one loves to think of what God gets from all this. The tribes go up according to their custom; there was an upward movement on the part of the people of God.

L.P.M. It is the "tribes of Jah", not the tribes of Israel.

H.F.N. Then follows, "there are set thrones for judgment, the thrones of the house of David". It is a great principle in the assembly, that we should recognise the thrones for judgment. It would correspond to what is set out in 1 Corinthians. There are thrones of judgment, but it adds, "the thrones of the house of David". Would it not greatly help us to remember this connection of the thrones for judgment, with the one who had the heart of a

shepherd? The prophet Zechariah speaks of the One who sits and rules as a priest upon his throne (Zechariah 6:13); and Isaiah speaks of the one who shall rule as being a Father (Isaiah 9:6). Does it not greatly help us in considering the throne, to consider the One who sits upon it? He has the heart of a Shepherd and of a Priest. Priestly sensibilities are to govern the administration of God's house, combined with the affections of a father. Those who exercise the administration of the house of God should be desirous that these features should be present.

W.J.H. That is very helpful. How the apostle Paul illustrates this. We can see what a shepherd's heart he had, even when dealing with the situation at Corinth. What a father's heart and affections he had; what a priest's outlook, and yet he was one of the brethren.

Ques. Why is it "thrones" -- in the plural?

H.F.N. It is not limited to one; rule in the assembly is not by one man. In the exercise of rule as from the throne in the house of God, the saints are to be brought in. Then following on that, we should pray for the "peace of Jerusalem". One loves to drop into the prayer meeting, and find the saints there in touch with the whole range of the Lord's interests upon earth, praying for the peace of Jerusalem. Not merely praying for what is going on in their own localities, but for all the interests of God. Much as we would desire, through the mercy of God, the peace of Europe, the paramount thought in the house of God, is that we should pray for the saints and the testimony. The recognition of the throne would break down the spirit that marks the world today. The spirit of socialism is not to be allowed in the house of God. The brother who has the

universal interests of God as the great burden on his heart, is the one who really prospers. And so what follows here is, "Peace be within thy bulwarks". We need to maintain the bulwarks of the assembly. The moment they are broken down, there can no longer be any practical protection of divine interests. Then it says, "prosperity within thy palaces". There is sometimes an effort to have prosperity within the palaces without the maintenance intact of the bulwarks. The saints have been recovered to Paul's ministry, the bulwarks, but then they have to come into the full flow of John's ministry -- to reach the palaces of love.

A.H. It says in Revelation 4:10 that the twenty-four elders were before the throne. Our capacity to take any part in administration is acquired by our being before the One who sits upon the throne. Is that right?

H.F.N. I am sure it is.

E.E.S.L. We sometimes think prosperity depends upon gospel activity, but it would seem that it depends on our making the assembly our chief interest.

H.F.N. You feel there must be the palaces of love, as we sing. They really lie behind all, and it is there we secure the brethren and companions and say, "I will say, Peace be within thee!" This is a moral and spiritual progression, and you have secured the brethren and companions. It is like the Lord's word in John 20, where we get a double reference to peace. "I will say, Peace be within thee! Because of the house of Jehovah our God I will seek thy good". The challenge to each one is, whether the house of God is our supreme interest, or whether we have some interest outside. It would greatly affect the

saints and the local meetings, if every brother and sister were definitely committed to the interests of the house of God.

W.J.H. We pray for that.

H.F.N. It is a great thing for our feet to stand within the gates, the place of public administration, but we do not want to stop short of the palaces of love.

One has thought of the passage in Isaiah as denoting a universal movement, "And it shall come to pass in the end of days, that the mountain of Jehovah's house shall be established on the top of the mountains, and shall be lifted up above the hills; and all the nations shall flow unto it. And many peoples shall go and say, Come, and let us go up to the mountain of Jehovah, to the house of the God of Jacob". That is the first feature; it is the house of the God of Jacob, and what follows is that He will teach us His ways, and we will walk in His paths. So that in relation to God's house here, we have the thought of coming under divine teaching, corresponding with the third scripture we spoke of yesterday -- Acts 11:26 -- where we saw the advantage of the divine teaching. Then we are told, "For out of Zion shall go forth the law", that is, the divine principles, the law that governs the house of God, have come down out of Zion. It has its great basis in the thought of sovereign mercy. "Jehovah's word from Jerusalem" is an extensive thought, denoting the opening up of God's mind, which we get at the present time as we come together governed by the principles of the assembly, and in the recognition of the Holy Spirit. Unless we have Jerusalem, that is, the assembly, deeply set in our affections, we shall never get the word of the Lord. The

practical effect here is that their swords are turned into ploughshares, and their spears into pruning knives. It is a very fine moment in the history of the saints, when their swords are turned into ploughshares. We need ploughshares in the house of God as well as pruning knives. If we bring in a sword, we may cut off a brother's ear. But when the swords are turned into ploughshares, and the spears into pruning knives, we get a double result -- which I think might be illustrated in Paul's ministry to the Corinthians -- striking deep furrows into the soil for sowing, and then the pruning knives, securing fruit for God.

There is much more in the passage, and one would desire that the brethren would think over the great spiritual advantage of making these universal movements towards the house of God.

From The Truth of the Assembly, pages 31 - 48, Sydney, April 1938.

ASSEMBLY VISITATIONS (1)

H F Nunnerley

Luke 24:27 - 36; Mark 11:11, 15 - 19, 27; Matthew 18:19, 20; John 20:17 - 23

H.F.N. We might look at these four scriptures together, as bearing on the thought of the Lord coming into the midst, and the effect of His presence with His people. The presence of the Lord amongst His saints should not merely be a doctrine to us, but a greater reality to each of our hearts. The thought in one's mind is that in these four passages we get a reference -- if we might be allowed to so apply them -- to the four occasions when the saints come together. We might look at the passage in Luke as presenting this in the widest possible way, referring to the manner in which we would expect the Lord to come into our reading meetings to serve us. We often think of the Lord coming in on the first day of the week, and may live for that. But how many of us, as we wend our way to the reading meeting, have before us that the Lord will have His part in that? Then in the passage in Matthew, which as we all know is the great assembly gospel, we have the reference to the thought of the prayer meeting. The Lord says "For where two or three are gathered together unto my name, there am I in the midst of them". In the passage in Mark 11 the Lord visits the temple on three distinct occasions, which brings out the thought of care and scrutiny in relation to the things of God. We need this impression of the Lord, that we may see its bearing on the

care meetings. In the other instances, the Lord stands, but the great feature in Mark is that He "walked about" in the temple (verse 27) -- that is a very searching matter in regard to the assemblies. Then we might look at the scripture in John 20 as indicating the greatest features relating to the assembly as connected with the first day of the week. It was the greatest assembly meeting that has ever taken place, and becomes a pattern for us. What marked that occasion was that everything was spiritual, in a spiritual setting, and we are told, "Jesus came and stood in the midst" (verse 19).

The Lord might help us in that connection, by a reference to 1 Samuel 16, where seven of the sons of Jesse pass before Samuel. The first one was rejected, and the rest were refused, and then Samuel says of David, "Send and fetch him; for we will not sit at table till he come hither" (verse 11). When David came in, what a complete change came over the gathering! Samuel, though one of the most spiritual men we read of in the Old Testament, had come for a moment under the influence of what was natural, as Eliab came before him, but as restored he says, "We will not sit at table till he come hither". Then David is brought in, and we read, "he was ruddy, and besides of a lovely countenance", and Samuel anoints him in the midst of his brethren. What a complete change comes over any meeting when the Lord comes into it!

W.J.H. You suggest Luke 24 in connection with the reading meeting, because the two are talking together, and afterwards they were relating in conversation with the others what had happened?

H.F.N. That is it exactly. The fact is emphasised in Luke that "as they were saying these things, he himself stood in their midst". It suggests a mutual state of things amongst the brethren. When the two returned, they found the eleven, who represent divine authority. It would sweep away the whole spirit of democracy from us, if we "found the eleven". And when they had found them, they were speaking of the excess of grace that the Lord had shown to an erring disciple. "The Lord is indeed risen and has appeared to Simon". What follows indicates that the most obscure amongst the people of God (those whom we would account as almost unknown brethren) can enrich the saints with this precious contribution that the Lord had appeared to them in the breaking of bread. Then it says, "as they were saying these things, he himself stood in their midst" (verse 36).

W.J.H. The forty days of the Lord's sojourn here in resurrection before He ascended would accustom them to His appearing as they were together. The forty days would cover all such meetings as you have referred to.

H.F.N. That is really the kernel of what one has in mind; and, as you say, during the forty days the Lord was coming in and going out amongst His people.

L.P.M. Has the return to Jerusalem, in verse 33, some bearing on the matter? Must the thought of Jerusalem be recognised, as well as the eleven? Jerusalem being the divine centre of rule, the reading meeting would be no insignificant matter, viewed in the light of that.

H.F.N. That is important. When we leave our homes to go to the reading meeting, do we expect the Lord to come into the meeting? Often at the beginning of the

meeting a great deal is said, but there comes a definite point when it is felt that the Lord comes in, and then the spiritual flow of the meeting begins.

J.S.D. We would normally start the reading, as having to do with the Lord personally ourselves, as these two had.

H.M. How do we find the eleven, today?

H.F.N. We recognise the great thought of divinely given authority. Of course the eleven here were specially appointed by the Lord Himself, but the authority exists just as much today as in the early apostolic days. Some of us were saying recently that the meeting is like a river, which makes its own bed or channel. But if you turn a reading into a canal, you lose the flow of life. It is a good question to raise in our minds, Are our reading meetings canals, or are they rivers?

E.E. Would the Lord open our understandings today?

H.F.N. Yes, indeed, and we should get some distinct illumination from Him; we should expect some definite ray of His glory to shine into the hearts of the saints. We should never have a mere ordinary reading meeting.

E.E.S.L. Is there any way in which we could facilitate this and remove impediments?

H.F.N. With those in Luke 24 there was respect for the Lord's authority, and a mutual state among the brethren. It is a great thing in a reading meeting that, while we recognise the main stream, we look for a spirit of mutuality, so that all might be contributors.

S.E.E. You depend upon the Lord to open the Scriptures as He opened them to these two?

H.F.N. I suppose the Spirit would take that place today. In Luke 24 the Lord expounded the Scriptures, and opened their understandings, that they might understand the scriptures, speaking to them of the law of Moses, and the prophets, and the psalms. But I suppose that in the assembly, the Spirit has taken up that service.

W.J.H. Say a little more about what you meant by a reading meeting being like a canal sometimes.

H.F.N. I think if we follow a verse by verse study of a chapter, we may miss the living thought that the Lord would present. We are often held by a verbal study of the scripture, instead of allowing the river to make its own channel; wherever the river comes it brings fertility.

W.J.H. You do not know just where it will branch.

H.F.N. Quite so. A question, which is the outcome of an exercise with God, may profitably occupy the rest of a meeting as we seek to follow it up.

G.A.v.S. Every godly exercise, whether in brothers or sisters, will contribute to the general spring of what the Spirit is giving us in our reading meeting.

H.F.N. Exactly. And another feature that the Lord would develop is the spirit of enquiry. If we were prepared to wait upon the Lord with dependent spirits, we would get richer impressions of Christ, and there would be room for enquiry on the part of the younger brethren.

G.A.v.S. Taking up the thought you suggested of a river, every individual exercise really adds to the stream, bringing freshness and fulness to what is there.

E.S.S.L. Would you distinguish between the part the Spirit takes, and that which the Lord takes in a reading?

H.F.N. We would recognise the lordship of Christ. You could not have a reading meeting unless the saints were in subjection. John 16:13 - 15 makes clear the relative services of the Lord and the Spirit in such a meeting. The Spirit speaks what He hears from Christ. He receives from Him, and guides us into the truth. He uses the saints in this, so that we have to make room for His service amongst us.

L.P.M. What is the thought in the Lord standing in their midst, Luke 24:36?

H.F.N. We read in Genesis 37 that the sheaves of Joseph's brethren bowed down, while his sheaf "remained standing". The Lord is ever the object of reverence and affection to His people.

W.J.H. Do you think it might denote that the Lord is prepared to lead us further?

H.F.N. Yes, indeed; and the meetings would be enriched if there were readiness to be led on, and we were more exercised to realise the Lord's part in the meeting.

G.A. The two who came into the city brought the present exercise forward. The issue of the hour for the saints was resurrection. Would not we expect that in every reading there would be spiritual contributions relevant to present exercise?

H.F.N. That is right and very important. It would give a living character to our meetings.

We might look at the gospel of Mark next. The Lord's first visit to the temple in chapter 11 was one of divine

inspection. That is the first thing to be noted by those who take up the burden of the Lord's interests: we have to face divine inspection. It says, "He entered ... into the temple; and having looked round on all things". As the Lord comes into a place, and looks round, He takes account of all that professes to be His in the place, and looks at the actual conditions there.

W.J.H. The word "temple", referring to the outer buildings, would confirm the thought that it has to do with the matter of care and responsibility, rather than worship and the service of praise.

H.F.N. Yes, it stands in contrast to what is said in Chronicles, where it speaks of the inner house, and the place of the mercy seat. This, as you say, refers to the outer buildings; the place where matters are administered for the Lord.

G.A.v.S. Would such inspections as these disclose to exercised hearts what really is the source of the disorder that has come in?

H.F.N. They would. If we were more prepared to say, as the psalmist did, "Search me, O God" (Psalm 139:23), and to come under divine inspection, there would be a revival that would afford the greatest pleasure to the Lord.

W.J.H. This looking on everything is the Lord's indication that there are things to be judged, and it is for each to see what it is, and judge it. When He comes back, He deals with it Himself in Mark, because they failed to take advantage of His scrutiny.

H.F.N. That is it exactly. It says in verse 15, "And they come to Jerusalem, and entering into the temple". The Lord had to take things in hand Himself, and He began to

cast out those that sold and bought in the temple. Is not that a challenge to us all here? We might say, I would never do such things; but if we really knew our own hearts, we would recognise how easily we may traffic in the holy things of God. If there is the least desire to be a leading brother, or sister, in the meeting, that is like trafficking in the holy things of God. So it goes on to say that He "overthrew the tables of the moneychangers and the seats of the dove-sellers". What a corrupt state of things was in the temple! It is a solemn challenge to us who are living at long distances -- I am not speaking materially -- from where the Lord has placed His name. In principle, when we get there, we have to change our money, and that brings about all this corruption. If we lived close to where God has placed His name, we should be able to employ the current coin. There is the current coin among the brethren, which it is our business to circulate.

W.J.H. That makes it clear. By being at a distance, you would mean they are out of touch with what the Lord is doing at the moment, in affection and interest and spirit?

A.H. The fact that the Lord went out and came back again, gave time to adjust things; He gives us time to adjust ourselves according to His mind.

H.M. The spirit of Abigail would save us from ambition. She says, "Behold, let thy handmaid be a bondwoman to wash the feet of the servants of my lord" (1 Samuel 25:41). That spirit would preserve us all.

H.F.N. That is right. So here, the Lord teaches them the true character of the house of God, saying, "Is it

not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers". That is the solemn issue that the Lord would raise with us. We may deal with His interests, but are we misrepresenting God in it? We see as a result of this corrupt dealing in divine things how God was misrepresented, and His house, instead of being a place of prayer for all nations, became a den of robbers.

E.E.S.L. While we have to maintain the Lord's rights, and see that they are paramount everywhere, there is a very great danger that we should misrepresent God by the spirit of exaction.

H.F.N. Yes. What our brother called attention to is important. We have first the divine inspection, but when the Lord comes to take up things Himself He goes to the root of the whole matter with us. Before we come to the third visitation we have some beautiful instruction. That is when Peter called attention to the drying up of the fig tree. The Lord emphasised the thought of faith in God. The dispensation is in faith, and everything in the house of God is to be governed by faith. The next thing is prayer, the Lord emphasises the thought of prayer, "All things whatsoever ye pray for and ask, believe that ye receive it". This is a great feature of God's house; and the third thing is the spirit of forgiveness: "when ye stand praying, forgive". These three things come in after we have met the searching and penetrating gaze of the Lord, and after He had cleansed the temple, so that He might bring about a state of things pleasurable to Himself.

G.A.v.S. Why does the question of authority arise here, Mark 11:28 - 33?

H.F.N. The authority is questioned today; it is a very serious thing. It was a most serious thing to question the authority of the Lord. He answers them by bringing forward what we may call a fixed principle. He asks them a question in regard to the ministry of John, Was it of heaven, or of men? That is a fixed principle by which to decide the authority of a thing, "was it of heaven, or of men?"

W.J.H. So that if persons cannot discern whether the thing is of heaven or of men, there is no value in speaking any more.

H.F.N. The Lord Himself is the great model that we should seek to follow.

In relation to the scripture in Matthew 18, it says, "Again I say to you, that if two of you shall agree on the earth concerning any matter, whatsoever it may be that they shall ask, it shall come to them from my Father who is in the heavens. For where two or three are gathered together unto my name, there am I in the midst of them". Referring this to the prayer meeting, we see that the Lord would give us a definite sense of His presence as together in relation to the taking up of His interests. The "two or three" are of the assembly, not any two or three taken indiscriminately, and of such, as together, the Lord says, "there am I in the midst of them".

W.J.H. It is important on such occasions, as having the Lord's interests before us, that we should ask. A great defect in meetings for prayer, is that our prayers often lack definite requests, and become more or less statements of facts.

H.F.N. Yes; if we limited ourselves to one or two requests that have been a burden to us, there would be more power, and more incense too, in our prayer meetings.

E.E.S.L. A greater proportion of the saints would be present at the prayer meetings, if it were generally recognised that the Lord was in the midst.

H.F.N. They would be greatly augmented. How few would miss a meeting if they really believed this word, "There am I in the midst of them"!

B.O.L. Is not the matter of agreement essential? "If two of you shall agree".

H.F.N. Quite so. It is impossible to pray aright unless it is a prayer of agreement.

L.P.M. Do the 'Amens' of the brothers enter into that?

H.F.N. They do. The 'Amens' of the brothers have been likened to the cymbals in the book of Chronicles. As one moves about there seems to be a sad lack of cymbals in the prayer meetings. It is not only for the brothers to say 'Amen', but it is incumbent also upon the sisters. It says, "Let all the people say, Amen".

W.J.H. I suppose the sisters would say it just as they sing? No sister with right instincts would ever want her voice to stand out in the singing; and the same with the 'Amens'. If the brothers said 'Amen' it would give more room for the sisters to quietly bring in their quota.

H.F.N. Exactly; if every sister said 'Amen', the quiet utterance of the 'Amens' would greatly increase in volume.

J.K.J. Would you say some more about the one or two requests?

H.F.N. We should each come with at least one or two burdens upon our spirits. If you meet a brother on Wednesday, and say to him, Well, what did you pray for on Monday night? he may have difficulty in telling you. He may have compassed the whole earth, but never touched anywhere. Our prayers should be definite and brief, and there should be a directness about them. There would be more prayers, and the saints would come to the prayer meeting in a spirit of positive gladness.

J.K.J. If you were sensible of the Lord's presence, you would not make many requests in public.

H.F.N. No, and we should consider one another. In a meeting where there are fifteen or twenty brothers, should we not give opportunity for each one to pray? We are getting away from the subject, but I feel the Lord would just stir us up. It is a sorrowful fact that in some localities on the Lord's day mornings and at the gospel, you find a room full, but a mere handful on Monday night. The prayer meeting is a test as to the spiritual state of the meeting.

S.E.E. What is the object of the Lord's presence on that occasion?

H.F.N. To give His support, and as we read in Revelation, to "give efficacy to the prayers of all saints at the golden altar" (Revelation 8:3). There are no prayer meetings like those occasions when the room is full of incense.

A.H. Would the statements as to the golden altar help us? In Exodus 30:6 it was before the veil. In 1 Kings 6:22 it was by the oracle. In Revelation 8 it is

before the throne. If we have these three thoughts before us in prayer, there will be power and definiteness.

H.F.N. That is something well worth thinking over.

Shall we now turn to John 20? I suppose there is no scripture with which we are more familiar. We read the message through Mary at the beginning of this meeting. She was a special vessel to convey the greatest light that the Lord has ever given to the assembly. There is a fulness in that message, which we shall never compass. Attention has been called to the fact that Luke says the Lord stood in their midst, but in John 20, we get the highest thought in regard to the assembly, what is entirely spiritual and heavenly. "Jesus came and stood in the midst". Let us weigh over the thought of the first day of the week, and Mary's message, and we shall get some impression of their import.

W.J.H. Is His presence there in view of making the message effective in the hearts of the saints assembled?

H.F.N. Exactly. Often we miss that -- the very best of what the Lord has for us. In our morning meetings we often come to this point, and yet mistakenly address the Lord as on the throne, in relation to His official glory, instead of entering with Him into the realm of sonship. The great point in John 20 is to go higher, and if we really believed that the Lord was "in the midst" we should not address Him as on the throne. Have we been sufficiently impressed with the thought that "Jesus came and stood in the midst"? Do I address the Lord as upon the throne, or am I conscious that He is in the midst? It would alter the whole character of the meeting, and instead of continuing

to address the Lord, we should enter into the reality of "my Father and your Father, ... my God and your God".

L.P.M. What relation has the retaining of sins, and the remission of them to this?

H.F.N. Is not the heavenly administration carried out by such a company? In John, the administration would be of a spiritual character, and would bear an entirely heavenly colour.

B.O.L. If things are normal in the assembly, would we count on His presence as the saints come together, or is it necessary to wait intelligently?

H.F.N. I suppose, normally speaking, the Lord is with us in a general way in support when we come together; but in the specific way spoken of in John, the affections of the saints have to be liberated first. The great power of liberation is the consciousness of divine love, and the Lord would come in in response to affection.

From The Truth of the Assembly, pages 49 - 62, Sydney, April 1938.

ASSEMBLY VISITATIONS (2)

H F Nunnerley

John 19:38 - 40; John 20:1 - 25; 1 Chronicles 28:11 - 21

H.F.N. We were considering yesterday the coming in of the Lord amongst His people. We referred to four passages in the gospels; linking them with the Lord coming into the reading meeting; into the care meeting; and into the meeting for prayer; then we touched very briefly on John 20, in relation to the first day of the week. Perhaps the Lord might help us further, as we consider this chapter.

The first thought is in relation to Joseph of Arimathaea and Nicodemus, and what was committed to them -- the body of the Lord Jesus. It is important to recognise that these two disciples were equal to the service. At the end of John's gospel the Lord commits certain things to different individuals, and as the fruit of the work of God, they proved equal to it. Joseph of Arimathaea and Nicodemus had the holy body of the Lord Jesus committed to them for burial; the most priceless possession, the most sacred trust that has ever been put into the hands of the saints. Then in chapter 20 we find Mary of Magdala, to whom the Lord was pleased to entrust great light as to the assembly. The Lord would convey that message in suitable dignity, through a suitable vessel. In chapter 21 the Lord commits into the hands of Peter, the lambs and sheep of His flock, and we know that Peter was equal to it. His epistles show how qualified he was. He wrote, "For ye were going astray

as sheep, but have now returned to the shepherd and overseer of your souls" (1 Peter 2:25). In connection with Peter and John in chapter 20, the Spirit of God emphasises the great thought of faith. Apart from faith there can be no realisation of the Lord's presence, but in entering into the tomb, they get an impression of the dignity of our Lord's wonderful Person, that He might be held in reverence and affection in the hearts of each one of His saints.

With Mary, we have bridal affections, developed through her sorrow. I thought we might see how the Lord has put these things together, and has brought about a trustworthy vessel, a vessel of faith. He has brought about by His work, a vessel that will treasure Christ, not only in affection, but in the deepest reverence. We see in Mary the divinely formed state of affection that is in the assembly, so that the Lord can make her a vessel to communicate the greatest light.

S.E.E. In what way do you suggest the devoted service of Joseph and Nicodemus is continued on the part of saints today?

H.F.N. It illustrates the great idea of christian fellowship. The body of Jesus is that which is the living bond of christian fellowship in the midst of a hostile world. Joseph goes to Pilate and demands the body of Jesus. The body of Jesus -- speaking reverently -- is the property of the saints, and Nicodemus would suggest the wealth of the fellowship to which through grace we have been called, and the intelligent side of it. For he brought "a mixture of myrrh and aloes, about a hundred pounds weight".

L.P.F. Why are myrrh and aloes referred to specifically here?

H.F.N. The myrrh stands in relation to the suffering love of Christ, and the aloes suggests bitterness. As standing here publicly in the place of the Lord's crucifixion, we have to accept the bitterness of the position, and be true to the public fellowship, if we are to touch the heavenly side of things in christianity.

J.J.J. The world took His garments, but His body is left to the saints.

H.F.N. In the Old Testament, the great servant Moses was buried by God, but God does not bury the body of Jesus. He commits it into the hands of the saints who loved Him. That should make a very powerful appeal to every believer to definitely commit himself. It would be a great spiritual gain if some here were to commit themselves, and if each household of the saints was definitely committed to the Lord, and to the circle of christian fellowship and divine interests.

W.J.H. The Lord's personal body is not here that we may make sacrifices in relation to it, but the assembly which is His body is here, and that calls for the same spirit of sacrifice.

J.S.D. Why is the feature of secrecy in connection with Joseph and Nicodemus brought to light here?

H.F.N. The greatest crisis in the history of the testimony took place at the crucifixion of Christ. These two, so to speak, come into the light of day, and are prepared to identify themselves publicly with the Lord, in the very darkest hour in the history of the world. We have

to admit how much secret discipleship there is. The great question is, Are we prepared to step out into the light of day, and publicly identify ourselves with the One who has been crucified? We can hardly touch the spiritual sphere of chapter 20, unless we are prepared to take this first step.

S.S. Do you suggest that this fidelity and devotion is the result of our appreciation of "My body ... for you" (Luke 22:19)?

H.F.N. Yes, and it lies at the basis of everything that comes out in chapter 20. The same feature comes out in the beginning of the chapter when Mary says, "They have taken away the Lord out of the tomb". The Lord is the bond of christian fellowship. The next thing is that Peter and John are linked up together in what is, so to say, the realm of faith. The great matter for each one is to see that our public identification with the Lord in His rejection, is supported by our entrance into the realm of faith. We are to be ready to accept the place of reproach here, but the support for it is faith.

G.A. Is it your thought that we see in these persons a progress in the apprehension of the truth?

H.F.N. Yes, that is what we should see.

W.J.H. The Lord stayed forty days after His resurrection, in order to bring that state of faith into our hearts. With many of us, resurrection is just an accepted doctrine, but to know consciously by faith that the blessed Lord is out of death, and moving in relation to His people, is an important side of the present dispensation. He remained forty days to assure His people of that.

H.F.N. So that the great truth of Christ risen is to be enshrined in the heart of each saint, and this would

result in understanding the Lord's living movements in the way of spiritual education amongst His people.

E.E.S.L. Do you think the wrapping of the body of Jesus in the fine linen with the spices would be the saints' answer to the action of the soldiers in taking His garments? The spices suggesting the inner feelings of the saints, as to the suffering and bitterness with which He was encompassed.

H.F.N. It would help us if as a result of our considerations, there was a movement of affection amongst the saints. The next thing would be the challenge as to whether we were prepared to move on in faith.

H.M. Do not these persons suggest the treasuries of the house in Chronicles?

H.F.N. Yes; you mean the divine substance in their souls is like a treasury.

It is a very beautiful thing to see Peter and John together here. In Luke's gospel we find these two brethren are brought together, first in relation to the passover and the preparation for it. The links of the brethren really begin on moral lines, that is, we are bound together in the recognition of the judgment of sin; but here, we see a further link between these two brethren: they are bound together in relation to the great realm of faith.

W.J.H. It is significant that these two are always together in that order. If we are to enjoy what is in the family of God, and heavenly and spiritual relationships, we must be marked by the spirit of subjection that Peter would maintain all through.

H.F.N. That is important. The next place where they are seen together, is going up to the temple at the hour

of prayer in Acts 3. Then in the acceptance of the place of reproach and of public suffering for the sake of the name, in chapter 4; and in Acts 8, in support of the work of God in Samaria. They are seen in our present chapter, John 20, in relation to the realm of faith, and that paves the way for what follows. Resurrection is brought in here, not so much to assure the faith of the disciples, or, as in Luke, to fulfil Scripture, but so that the saints might have a definite impression of the dignity of the Person. So we have the reference to the Lord's head and feet. I suppose we shall never intelligently understand the assembly as it is presented here, unless we hold the Person of Christ in the deepest reverence and affection. There is a great necessity to hold Christ, not only in affection, but also in the deepest reverence, so that we get a sense of His dignity and greatness, which paves the way for the reception of divine communications.

E.E. Are we not, generally speaking, weak in what is proper to the dispensation?

H.F.N. Yes. The great effort of the enemy is to rob the saints of what is distinctive to christianity. If we lose the sense of our distinctive heavenly portion, how are we to fulfil our special place in the testimony of God?

A.H. What does the thought of running imply here? Mary runs to Peter and John, and Peter and John are found running to the sepulchre.

H.F.N. It would suggest that everything is in divine activity. It is not mere natural energy, but divine movement, and the Lord would have all His people run. Divine Persons themselves are typified as running. The Father ran and fell on the neck of the prodigal; David ran

to meet Goliath; and the servant in Genesis 24, symbolic of the Holy Spirit, runs to meet Rebecca. In the Acts, Philip the evangelist ran, and in this chapter everything speaks of divine movement. One cherishes the thought of divine Persons running: the whole scene would be set in spiritual activity and movement.

A.H. I thought the action of Joseph of Arimathaea would lead to this. He reached a point where he could not wait any longer; his identification with the Lord must take immediate form in action. So, too, with Nicodemus, and then you get increasing movement.

H.F.N. Have you any thought as to why John outruns Peter? It has been said that Peter always comes first. He was a great servant in relation to the basic truth of the kingdom, and in this Peter must ever come first; but have we not to learn the lesson that, in the end, John would outstrip Peter?

W.J.H. Love will abide when faith ceases. I was wondering whether the running indicates the urgency of what is taking place, but it leads to sitting. What we need, having run, is to sit as the angels, heavenly beings sit, in contemplation of the One whose head is so glorious and His feet so beautiful!

H.F.N. So that the movements on the part of the saints are seen first in relation to the running, and then, as you say, in relation to sitting. These are great things for contemplation. Perhaps there is little power to enter into the heavenly side of things, because there is little contemplation. It used to be said of two great servants of God, that one lived in the sanctuary, the other in his study. We need to cultivate these holy, reverential thoughts in

regard to the greatness of the Lord's Person, and that would pave the way for spiritual activity, as with these saints here. The Lord is the only One who stood in the midst.

W.J.H. Does the Lord's supper bring us, first, to the contemplation in the loaf of His precious body, and in the cup to Himself as Mediator of the new covenant, who would hold our hearts in relation to God? But there is something higher than that, is there not?

H.F.N. Yes, indeed.

S.E.E. Is the activity seen here an advance upon that which marked the disciples previously? In Mark's gospel the Lord upbraids them for their hardness of heart. In Luke 24 He admonishes them because of their slowness of heart. In this gospel, their love and faith are seen in rapid movements in relation to Christ.

H.F.N. Quite so.

B.O.L. Is this all in view of our being able to speak, as in the assembly, to the Father about Christ as He is, not as He was down here?

H.F.N. I am sure it would pave the way for that. The great end the Lord has in view is that we should be in liberty with divine Persons. The effect of spiritual ministry in the house of God is always to liberate the spirits of the saints, and set them in liberty in speaking to divine Persons. Whereas if you merely get a mental presentation of the truth, however skilfully it may be put, it tends to bring people into bondage.

W.J.H. I think the brethren would value a word from you as to addressing the Lord after the bread and cup

have been partaken of; as to liberty in addressing the Lord, as well as to worshipping God.

H.F.N. As having drunk out of the cup, in the import of which there is not one element of bondage, we are privileged to address the Lord as Mediator. His glory as Mediator would tend to liberate the spirits of the brethren. Otherwise the meeting drops down to a formal service, and becomes lifeless. One would like to get a fresh and living impression each Lord's day, of the wonderful service the Lord renders to the assembly.

G.C.H. Ascension involves what is heavenly and spiritual.

H.F.N. That is true. Every family in the spiritual universe that is named of the Father, will be brought into relationship, but the firstborn family, the assembly, will be put on the plane of ascension. One would earnestly desire that we might get an impression from the Lord as to the great truth of ascension. It would produce an effect upon us that nothing else will.

W.J.H. It is striking that the glory shining in Moses' face was so great that they were afraid to speak to him. He had to put a veil on his face. He went in and talked with God, but he put on the veil when he came out and talked with the people. Do you think we can talk in that sense with the Mediator now?

H.F.N. Exactly; though, of course, His face is not veiled now, nor is ours, showing the great contrast here. The glory of old became a consuming fire, but when you begin to speak to the Lord, you find the glory becomes a transforming power, and as you gaze, you are changed into the same image, from glory to glory. The result would be

that, without a shadow resting on the spirits of the brethren, and without the least sense of distance, they would pass in holy liberty into the realm of divine love.

G.H.C. Would you say a little as to the Minister of the sanctuary, as following the Mediator?

H.F.N. That is important. As the Minister of the sanctuary, the Lord has to do with the service of God in the assembly. It is important to recognise the Lord as the glorious Mediator who still serves us in love, but then He would take entire charge of the service of God in the assembly.

G.H.C. We should not overlook the Lord's place as Mediator and as Minister of the sanctuary. Very often in our praises, we pass over to the thought of the Father, before we have touched the Mediator.

G.A.v.S. Would you suggest then that it would be pleasing to the Lord and also to the Father, that we linger after partaking of the cup, in contemplation of the Lord?

H.F.N. That is right. It says of the disciples that they came together on the first day of the week to break bread. That is what is definitely before the saints. You may say, We have done what the Lord asks us to do in relation to the breaking of bread. We have responded to His request, then why do we not go home? It is important to learn to wait. In connection with Abraham going to worship God in Genesis 22, he heard a voice speaking to him from heaven a second time. The first voice we hear is the voice of the glorious Mediator, and the rays of His glory shine into the hearts of the saints. We learn to listen to the Mediator. But then there is that which Mary of Magdala represents, and we can never touch the higher

realm of heavenly affection -- a sphere that is wholly spiritual, where everything is marked by incorruptible affections -- without it. Mary represents the true bridal state of the assembly. She has the most intense feeling in regard to the rejection of Christ, and a divinely formed state of bridal affections. She is therefore a vessel to whom the Lord can commit the greatest light.

W.J.H. It is remarkable that the Spirit of God records that she said to Him "in Hebrew, Rabboni". Hebrew is the tongue of one that is passing over.

G.A.v.S. Would that suggest that our language in response would have a spiritual character, indicating the reality and fulness of the impression the Lord has laid upon our souls?

H.F.N. Indeed; and we never touch this wonderful realm of light, glory and blessedness, until we have learned to say "my Lord". In speaking to the disciples Mary says, "They have taken away the Lord", and later she again refers to Him as "the Lord", but I suppose we never touch this holy realm of love until we say, in the power of affection, "my Lord". One would like to make the appeal, Have we ever said, "my Lord"?

S.S. And "Rabboni" is something further than Rabbi, is it not? The personal pronoun "my" coming in -- my Teacher -- is further than Rabbi.

H.F.N. It is. There are only three people in the New Testament who say "my Lord". One, the beloved apostle in Philippians 3:8; he speaks of "the knowledge of Christ Jesus my Lord". The other two are in this chapter: Mary says "my Lord", in verse 13, and Thomas, in verse 28, "My Lord and my God". In this chapter we are really

approaching the inner chambers, and the place of the mercy seat. Many of us know what it is to enter the courts, but in the chapter in Chronicles, David gave to Solomon not only the pattern of the courts and of the porch, but the pattern of the inner chambers, and of the house of the mercy seat. Is not that what we get in this chapter? We come into the inner chambers. Mary here was a trustworthy vessel; she did not add anything to what the Lord said to her. She doubtless conveyed not only the actual words, but the spirit of the message. Some of us are capable of conveying the words, but how a message can be enhanced by the spirit of the one who communicates it!

W.J.H. I believe that is so. It is a great test of spiritual ministry, and prepares the way for the Lord Himself to come in. Mary so delivered the message that the Lord could follow her and find things as He wished them. Is it not a great test, whether the Lord will follow what has been ministered?

Ques. What is the thought of "Touch me not"?

H.F.N. Here, the Lord is bringing in new and heavenly associations, and would not have Mary go back to the old link which she had with Christ in flesh and blood here. The great point in this chapter is that as standing in the midst He would bring us into a realm that is heavenly.

W.J.H. Do you not think it would help us all to face again the fact that in the garden is the tomb of Christ, so that our looking for something happy and pleasurable and delightful here on earth, is not to succeed while His tomb is here? This gospel says it was in the garden.

H.F.N. That is very searching. We see here also that there were spiritual instincts with Mary. In John 1, the Lord turned and saw the two disciples following. In Revelation, John turned from what is heavenly, to view the assembly in responsibility on earth. Here in John 20, spiritual instinct in Mary caused her to turn in view of what is heavenly.

A.H. Is it not significant that in John's account of the resurrection we read "while it was still dark". It is the only gospel that records that it was dark, but what is in view is what is spiritual.

L.P.M. Would the practical effect of this be to deliver us from what is Jewish and attaches to earth? Even what is legitimate would be left behind, so that the spiritual realm would be entered upon.

H.F.N. That is right. In John's gospel the work of God comes into evidence. He brings before us certain individuals, each one of whom represents some distinctive feature of the work of God; and in this chapter they are all merged in the brethren. We see the work of God here in its completeness, and you have a spiritual heavenly company, both in origin and destiny. That is the light in which this chapter sets the assembly.

G.A. There is thus great variety in positive and spiritual development. All leads us to the apprehension of the assembly in its truly heavenly setting, liberating our hearts for the moment from what is legal and earthly, and everything of that character, so that we might move towards what is heavenly.

H.F.N. Yes, indeed, and that would link up with Mary's message, "Go to my brethren and say to them, I

ascend to my Father and your Father, and to my God and your God". I think the Lord is greatly helping us as to this. The thought of God in His greatness gives rise to the richest praises in the assembly. We think of Christ as the glorious Lord, and then we speak to the Father, as entering into the realm of love which would resound with His praises. I suppose the highest point that is ever reached in the assembly is when we touch the greatness of God. We cannot enter into the realm of what is inscrutable, but we can know and praise God, as understanding His greatness.

W.J.H. God's upper chambers are referred to in Psalm 104:3. They were in His mind in the construction of the universe.

H.F.N. The Lord's words, "I ascend to my Father and your Father, and to my God and your God", would show that the upper place is the place of the assembly, the place to which Christ ascends. In this chapter, too, is the thought of the inner chambers; "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".

G.C.H. Why does the name "Father" precede "God" in that connection?

H.F.N. The Father is the great name that dominates the dispensation of grace; but God must ever be greater than any name He has taken. The name "God" here refers to His greatness, and is to impress us with who and what He is -- the Supreme.

G.C.H. How would this compare with the heavenly position as indicated in Ephesians: "Blessed be the God and Father"?

H.F.N. Ephesians is the epistle which corresponds with it. Ephesians looks at the saints on the plane of ascension, and brings in the inner and upper chambers. The Lord is referred to as the One who has ascended up far above all heavens. One would like all to be impressed with the fact that there is something in christianity which the assembly possesses, which will never be shared with any other family in the spiritual universe. The enemy would like to rob us of it. He would tell us that it is beyond us, as indeed it is in a human sense, but it is presented to us in the way of attraction, and if we can only get the light of it, we shall never be satisfied until we get the enjoyment of it.

G.A.v.S. The exceeding greatness of it is intended to increase our spiritual desires so that the attraction of it may ever stimulate and stir us.

H.F.N. One would say Amen to that.

G.H.C. So that there is a difference between God known in a covenant relation, and as apprehended according to His personal greatness?

H.F.N. The thought of covenant does not come into John 20.

G.H.C. Would you help us as to the way we address God as "God and Father"?

H.F.N. In answer to the question, When do we address the Lord, and when do we address God? a brother once gave an instructive answer. He said, Have you ever watched children? They know perfectly well what to ask of their father, what of their mother. If we act according to the true instincts of spiritual affections, it will become a very simple matter as to what we speak to God about, and to the Father, and to the Lord. One dreads mere theology

in these matters. One might have the truth in all its exactness and not depart one hair's breadth from it, but yet lack that spring of spiritual power and life that should mark the assembly.

W.J.H. That finds an echo very definitely in our hearts. We read in Ephesians 4 of the Lord ascending up above all the heavens, and John 20 would show that He would take us up as far as we can go on the way to the upper chambers.

A.H. It says in 1 Kings 6:8 that there were winding stairs leading to the upper chambers. Does that involve our part in exercise as to it?

H.F.N. Yes. In looking at Ezekiel, I was impressed by the fact that to the inner courts there were eight steps, but to the lower courts there were seven. In John 20, the saints are to take the eight steps, and they lead into the upper chambers. We see here that the Lord came into the midst, and showed them His hands and His side. There is much in John in relation to His hands, and what those hands hold. "The Father loves the Son, and has given all things to be in his hand" (John 3:35). Then there is the suggestion that, like Adam, out of His side there came His counterpart -- the assembly. So, as we have often remarked, the assembly has no past history.

W.J.H. Should we be here in heavenly character consequent upon this, hence we need His Spirit -- His breath?

H.F.N. I am sure that is it. The Lord is seen here as the last Adam, and He infuses the breath of life into God's creation as seen in persons. So that the whole is spiritual and can respond. The Lord's breathing here is a most intimate action. It is not the Lord coming in in an

official way, but coming into view in relation to what is personal. There is here a double transaction: the Lord breathing, and our receiving. The result is we are constituted heavenly in our spirits.

W.J.H. Even as when God breathed into man, it elevated man immeasurably above the beasts; so when Christ breathes, His breath elevates the saints of the assembly above every other family.

S.S. The climax is in eternity when everything that hath breath shall praise Jah.

S.E.E. Why does the Lord repeat the word, "Peace be to you"?

H.F.N. The first is in regard to what is internal; that is, peace, not merely in the absence of confusion or conflict, but a positive atmosphere in the assembly. The second peace is what you carry with you into the sphere of representation. Is not the great thought in this company that they might go into the inner chambers, the house of the mercy seat? So we carry what is spiritual and heavenly with us, and the Lord says, "whose soever sins ye remit, they are remitted to them; and whose soever sins ye retain, they are retained". This heavenly spirit characterises this administration, a marvellous administration. How it would express the grace of heaven as seen in our public attitude towards believers generally in christendom today! We have such a sense of what the inner house of the mercy seat is that we would breathe that spirit in remission of sins.

From the Truth of the Assembly, pages 63 - 80, Sydney, April 1938.

ELDER AND YOUNGER

H F Nunnerley

1 Peter 5:1 - 7; Acts 2:14 - 18; Psalm 144:9, 12 - 15; 2 Kings 6:1 - 7

H.F.N. It was a practical thought that was in my mind in relation to these scriptures; the mutual and happy relation that God would have to exist between the elder and the younger brethren. The greater part of our assembly life is spent in the local companies where the Lord has been pleased to set us, in His sovereignty. These scriptures suggest to us how we would get the fullest possible gain from the spiritual experience of elder brethren, coupled with the energy that should mark the younger in the house of God. One might give a simple illustration of this. A father, who in a business has gained valuable experience over many years, is joined by his sons; but when the experience of age is coupled with the energy of youth, what results should flow! So with us, the Lord would have us get the greatest possible advantage from the elder brethren, so that the younger ones might be rightly directed.

Peter deals first with the elder brethren, and then addresses a word to the younger ones. He says, "Likewise ye younger, be subject to the elder, and all of you bind on humility towards one another". He says to all, "bind on humility".

In Acts 2 we are told, in relation to the coming in of the Spirit, that "your sons and your daughters shall

prophesy, and your young men shall see visions, and your elders shall dream with dreams; yea, even upon my bondmen and upon my bondwomen in those days will I pour out of my Spirit, and they shall prophesy". So that in every meeting where there is spiritual prosperity, sons and daughters are prophesying, and the elder and the younger are together in a mutually delightful state of things. The Psalm we read is one of those which refer to an instrument of ten strings. In it we read that the sons are to be as plants grown up in their youth, and the daughters are to be like corner-columns. We get there a beautiful picture of features of true spiritual prosperity, which should mark every local meeting.

Then the thought in the last scripture is in regard to the younger men. We know what so often marks young men naturally -- that they know more than their parents; a feature which has perhaps been common to many of us. But we see in this scripture how the youthful element amongst the saints, the generation that is growing up, ask the man of God to go with them, and they will get all the gain of his experience. We see, too, how their energies are wisely directed, so that the axe-head having been lost, is recovered at the direction of the man of God.

W.J.H. Does that line run through the ways of God all down the history of the testimony? There were Moses and Joshua; Elijah and Elisha; Samuel and David; David and Solomon; then Paul and Timothy. There is the thought of the ass and the colt too.

H.F.N. Yes; what you say is very confirming. Is it not the great business of the elder brethren to see that they

make room for the development of the younger, and give scope for their spiritual energies?

G. A. Peter says in chapter 5 of his first epistle, "By Silvanus, the faithful brother". Silvanus was a younger brother and Peter an elder, but he was serviceable to Peter.

H.F.N. Yes; he speaks of him in an affectionate way, as one valued.

J.H. Every local gathering should be marked by experience, and by freshness and energy; it is a serious thing if any part is lacking.

H.F.N. I am sure it is. If there is a generation missing from a meeting, there is great spiritual lack in it. You would not like to see a meeting composed only of old men, nor a meeting composed only of young men, who might lack experience. You seldom see a meeting really prosperous, spiritually, unless there is room made for both elements.

W.J.H. I am sure that is right, and that elder brethren should keep that definitely in mind. I suppose the one place, beyond any other, where the younger men would develop as priests, would be the prayer meeting.

S.S. Moses sent the youths, in Exodus 24.

H.F.N. Yes, that is another instance.

E.D.L. Would John's ministry be in line with what you were saying? "I have written to you, young men, because ye are strong" (1 John 2:14).

H.F.N. It would. In this first scripture we read, Peter brings in the thought of shepherding. There is an abundance of ministry today, but many of the local meetings feel the lack of shepherding. We should be

spared much of the sad experience arising from those who have wandered into the world and have lost heart, if there had been more of this spirit of shepherding. It is a service open to a young man too, though it is presented generally as a feature of an elder. Peter says, addressing the elders, "Exercising oversight, not by necessity, but willingly; not for base gain, but readily; not as lording it over your possessions, but being models for the flock". The elder brethren are thus to be models for the flock.

W.J.H. I am sure there is great need for more shepherd care of one another. "The flock ... which is among you".

Ques. Would you say the service of shepherding does not necessarily need gift?

H.F.N. No; though shepherd and teacher is one gift, according to Ephesians 4. We have to remember that gift is subject to desire, and if we really have the desire to shepherd the flock of God, the Lord would give us the ability to do it.

J.H. What place would the "witness of the sufferings of the Christ" and "partaker of the glory" have?

H.F.N. To be a witness of the sufferings of the Christ would bring mellowness of spirit. They produce holy sensibilities in the saints, which would fit them to take up this shepherd service. Then being "partaker of the glory" would show what is in view, so that the service of shepherding would be taken up in the light of the coming glory! It has often been pointed out that many great and distinguished servants in the Old Testament were shepherds.

S.E.E. In those sufferings you would learn the shepherd heart of Christ.

H.F.N. That is it.

J.L. Is this the filling out of the commission the Lord gave Peter in John 21, "Feed my sheep"?

H.F.N. It is indeed. "Feed my lambs", and "shepherd my sheep". We know that it is a much more difficult thing to shepherd sheep, than to feed lambs. In dealing with young saints, there is a certain responsiveness, but the older ones are sometimes restive, and it needs peculiar skill in the shepherd to shepherd the sheep.

W.J.H. The danger with the older sheep is that they want their own way; that is where we need shepherding.

G.A. Sheep not only need feeding, but a great deal of care. They have their ailments; they receive injuries; there is the call for a constant watchfulness.

W.J.H. Do you think we are tested by the sheep that are amongst us? We think very kindly of the dear brethren in the Arctic circle, for instance, but they do not test us very much. The sheep that are amongst us are the test of our ability to care for one another.

J.H. A sense that they are the sheep of the flock of God would help us.

H.F.N. Peter, having addressed himself to the elder brethren, turns to the younger, and says, "be subject to the elder". If we are to qualify in relation to the house of God as vessels in His service, the first great lesson is that of being subject to the elders.

J.L. Do we get these things in David? He learned to keep the sheep, and then was available, under Jesse, to go to his brethren.

H.F.N. Quite so. He is a beautiful illustration of it. In addition to the word to the younger brethren, "be subject to the elder", the apostle says, "and all of you bind on humility towards one another". This is one of the garments in the christian's wardrobe, and it fits us as well in December as in August; and whether we are in Australia, South Africa, or Europe. It is a garment that fits every country and every clime, and it never grows old. It is of great importance that every one of us binds on humility.

G.A. One is concerned to learn how we may, with constancy, bind on humility. We may learn the manner of doing it at the feet of the Lord, I suppose, thinking of how He emptied Himself. Is that the line, as learning of Him?

H.F.N. Quite so. In the service of feet-washing, the Lord laid aside His garments and girded Himself with a linen towel -- He bound it on, in that way would not that be a great object lesson for us?

W.J.H. Do you think to "bind on" indicates it is there permanently. It is not a thing you put off and on occasionally, but it is always there. In a care meeting, in a difficulty, in ministry, or in taking part in the assembly, or maybe in care for one another, that spirit is there.

B.M. Does the thought of binding on suppose control?

H.F.N. Yes; it is a delightful thing to come into touch with those who have bound on humility. I remember a brother once saying that he gave an address on the

subject of humility, and when he had finished he said he had to get to the Lord, because he was very proud of it!

S.S. Peter says that He "to the humble gives grace".

H.F.N. That is very fine. "Humble yourselves therefore under the mighty hand of God, that he may exalt you in the due time" (verse 6). The Lord gives grace to the one who has bound on humility, and then exalts him in due time. You find that those who exercise true spiritual influence are marked by humility, and the Lord has given them this excess of grace. As bowing under the mighty hand of God, He exalts us in due time.

G.H.C. Is it that you see it in Christ, and then are exercised about it? It is only by the Spirit it can be done.

H.F.N. I am sure that is so.

W.J.H. Humility would enable us to wait for the due time. God has a time in His own mind for all His people. David stands out as one who waited humbly for the due time. The trouble is that the flesh cannot wait. Young men have to wait on the Lord in humility, before they are brought forward in the Lord's time, whether locally or generally. Wanting to push oneself forward will never give one what the Lord has in mind for one.

H.F.N. I am sure that is true. As one waits humbly and patiently, the Lord's time comes. As we really bind on humility, the Lord gives grace, and then exaltation comes in time as we are morally equal to it. It is a question of time.

E.P.H. Do we see that coming out in Timothy, as having bound on humility -- having the entrusted word given to him to pass on to faithful men?

H.F.N. That is it, and I suppose it paves the way for our second scripture -- Acts 2. You get four things there; the first is, "your sons and your daughters shall prophesy". What we would look for in relation to the younger generation, referring to them spiritually as sons and daughters, is that they might prophesy; that they might be vessels to communicate the mind of God. The next thing is that "your young men shall see visions, and your elders shall dream with dreams; yea, even upon my bondmen and upon my bondwomen in those days will I pour out of my Spirit, and they shall prophesy". So that, if there are to be true spiritual features of prosperity, these things must be present.

W.J.H. Would you distinguish between "visions" and "dreams"?

H.F.N. It says in the book of Proverbs that without a vision the people perish; that is, they become unbridled and exposed.

W.J.H. The dreams in Genesis seem to look on to what is future; whereas a vision refers to what should be present, as with Elisha's young man in 2 Kings 6:17. The young men would be more especially concerned with what is now, whereas the old men would think of what is coming.

H.F.N. Quite so. The old men would be seeking to educate the younger brethren as to the coming glory. Do you not think that the test of brethren in their service in the local meeting, is not exactly what they say, but the spiritual value of what they have left behind?

W.J.H. I am sure it is. I have been greatly impressed as to what has been said of David and Solomon;

that David definitely provided for Solomon to be on his throne before he vacated it.

G.A. Peter fell into a trance and had a vision in Acts 10; that was in the early days of Peter's ministry.

H.F.N. I think that is very suggestive. It is a great thing to sit down in your local meeting, and have a look at the kind of material the Lord has put there. If we look at it with the Lord's eyes, we shall discover the wisdom and skilfulness of divine love in the way the Lord has put us together. Then, how exercises would spring up in a living way in the hearts of the younger brethren, and in those who are older. So that one would see the possibility, and the other would see the thing operating in a living way at the present moment.

T.F. Both a dream and a vision relate to the speaking of God.

H.F.N. I am sure that is so. We do not see much of sons and daughters prophesying. One would love to see that feature more in evidence. In Philip's house, the four daughters prophesied. What a delightful house that would be to go into! There was the evangelist Philip, then there was Paul, the great vessel of the testimony in that day, and then there were the four daughters who prophesied. What an atmosphere there must have been in that household in Acts 21, as Agabus came in and prophesied.

W.J.H. It does not say they were prophetesses, but they prophesied. They had the mind of God at that moment. Is that not greatly to be desired for sisters and brothers, that they should be intelligent and able to communicate God's mind at the present time?

H.F.N. One has felt, in that connection, the wisdom of what has been said, that sisters do not think enough of themselves. We may think too much about ourselves in one direction, but when it comes to our part in the service of God, we may not think sufficiently of ourselves. If every sister were really a vessel ready to communicate the mind of God, as the occasion offered, how the local assemblies would be enriched.

J.H. These things should exist as the fruit of the pouring out of the Spirit?

H.F.N. Quite so. I am sure that if we were more in the living gain of the pouring out of the Spirit, they would exist. This pouring out of the Spirit is upon God's bondmen and bondwomen. We sometimes wonder if there has been sufficient recognition of our place as bondmen and bondwomen; because in Deuteronomy, not only was the man's ear bored, but the woman's ear too. We have to challenge ourselves as to whether we have been to the door, and had our ear bored.

W.J.H. You mean by that, have we been permanently and irrevocably committed to the Lord and His interests? Is that the bondman's and the bondwoman's position?

H.F.N. That is it exactly.

W.J.H. Do you not think we are in danger of looking upon ourselves as hired servants, to come and go as we please?

H.F.N. And sometimes we do almost as we did in our school days, take up things as hobbies. There is none of that spirit in christianity; we are to be irrevocably committed to the Lord.

Ques. Would that be equal to a vow in the Old Testament?

H.F.N. It is the same idea exactly.

G.A. Is it the evidence of ownership that you are concerned about -- that these things should be seen in the saints? The boring of the ear was an evidence of subjection and ownership was it not?

S.E.E. Although it is impossible to go back to Pentecostal days, we can still have Pentecostal features in that way?

H.F.N. That is so. We have often been reminded that in Pentecost there was no time limit. The Lord has not put any limit on Pentecost.

To pass on to Psalm 144, we read in verse 9: "I will sing a new song unto thee; with the ten-stringed lute will I sing psalms unto thee". We get references to a ten-stringed lute in Psalm 33, Psalm 92, and Psalm 144. I do not think there are any more. Psalm 92:13, 14 refer to the elder brethren: "Those that are planted in the house of Jehovah shall flourish in the courts of our God. They are still vigorous in old age, they are full of sap and green". Psalm 144 has reference to the younger ones; in verse 12 it says, "That our sons may be as plants grown up in their youth; our daughters as corner-columns, sculptured after the fashion of a palace". One has sometimes thought that this is a beautiful description of what might be called a truly spiritual and prosperous local meeting. The first feature is that the sons would be as plants grown up in their youth, indicating that the growth in the house of God is normal. When you think of the daughters -- that is, the younger sisters -- the illustration is used of a corner-column, "sculptured after

the fashion of a palace". You look first for the development of spiritual growth, and then for this ornamentation in the house of God. Peter refers to the ornament of the sisters, that is, "a meek and quiet spirit" (1 Peter 3:4).

W.J.H. It is a great thing in youth to grow up. Zechariah 6:12 speaks of one who would "grow up from his own place". Have you ever seen one who wandered from place to place, grow up?

H.F.N. No, such a one does not take root properly; we are to be rooted in love among the saints. Then there are these sculptured columns which would add beauty. So with the younger sisters -- how they would adorn the house of God! God loves the idea of spiritual beauty in His house. I suppose Timothy would be one of the best illustrations of one planted in the house of God and growing up in His courts. He had all the vigour of youth, combined with the depth of a father. I think what we should look for in our local companies, is the growing up as plants, and then the ornamentation and beauty in the young women.

G.H.C. Psalm 92, which you refer to, speaks of trees; there we have what stands, so that everything is perfect in that way.

H.F.N. It is indeed; and what follows in Psalm 144 is so beautiful; it says, "Our granaries full, affording all manner of store". There is a variety of food, something like the tree of life affording all manner of fruits.

G.A. The early and the latter rain would secure the supply, so the granaries are full under the blessing of the Lord; there is no lack of anything.

J.H. Would you say something of the ten-stringed instruments?

H.F.N. Some of us seem to have only one string. You can certainly get music out of one string, but the brother who has only one will not make much of a musician in the house of God. One has often thought of Romans 5. One of the first strings is tribulation, which worketh patience; that is a string in the instrument. Then if you go on in the knowledge of God, you get a completed instrument, one that has ten strings.

W.J.H. Do you think that there should be a note rising from whatever sphere of responsibility we touch -- not only from one? We may have our special note in the assembly, but all ten combine.

H.F.N. In Psalm 33, everyone has an instrument of ten strings; and if the young people will look into these three psalms, they will be helped to become true musicians in the house of God.

S.E.E. Sometimes the young think that what they have is too meagre to contribute, but if it is spiritual it is an acquisition.

H.F.N. That is right. It has been said of some, that because they cannot sing like a nightingale, they will not chirp like a sparrow. We do not expect them to begin with the song of a nightingale, but the One who made the nightingale made the sparrow as well.

G.H.C. Where does the question of tithes come in? The storehouse is dependent upon tithes, and this calls for exercise on the part of all, that there might be power to consider for God, and bring the tithes into the storehouse.

H.F.N. That is very helpful. Following on that, the next feature is "our sheep bringing forth thousands, ten thousands in our pastures", that is, you never would have a meeting where they had lost a generation. The local meeting should never die out. Then following on that it says, "Our kine laden with young;" that would follow spiritual increase and abundance of store. You find a local meeting prospers as each one is doing his or her part in the service, "laden with young".

W.J.H. That is important; you help people greatly if you encourage them to do something.

H.F.N. That is right. In God's world there is no unemployment; each one has to find out his or her bit of service, and labour at it heartily.

G.H.C. So the service would be distributed; no brother would think of holding two or three offices regularly.

H.F.N. No; he would not hold any as a life office. There should be room made for the young men to develop on the line of service. Three things follow that are very beautiful. There will be no breaking in -- no lawlessness will be working in the local meeting. In a spiritual setting like this, there is no breaking in. And then it says, there is no going forth: that is, the whole life interest is in the local company. "No outcry in our streets" -- what a delightful suggestion! "I exhort ... be of the same mind in the Lord" (Philippians 4:2), the apostle says. Perhaps two sisters are complaining against each other; you could not have a delightful state of things such as the psalm describes, if there is a complaining spirit. So the psalm ends with this, "Blessed the people that is in such a case! Blessed the

people whose God is Jehovah!" That is a wonderful climax. I do not think anybody would want to be absent. The same number of people who sat down to the breaking of bread (I am not speaking of mothers with children and those who have legitimate responsibilities) would be at the prayer and reading meetings.

E.L. If the spirit of the shepherd you spoke of was found in exercise amongst us, these conditions would be reached.

W.J.H. Had you in mind in 2 Kings 6, that the sons of the prophets there, representing the young, get all the benefit of having an aged servant like Elisha among them?

H.F.N. Yes. Do you not think that is a great feature in the local gathering to go forth under the direction of the man of God? In many of our activities, there is no spiritual gain or real fruit for God, because we do not come under spiritual leadership. That is the great lesson of the last scripture.

From The Truth of the Assembly, pages 95 - 109, Katoomba, N.S.W., April 1938.

AUTHORITY

H F Nunnerley

Romans 14:8, 9; Ephesians 4:10, 11; Proverbs 4:1 - 4; Joshua 1:16; Numbers 4:16; Mark 13:33 - 37

H.F.N. What is before me in suggesting these scriptures is the importance that the Spirit of God attaches to authority. We would all recognise that one of the peculiar dangers of the present moment is the spirit of lawlessness and democracy, leading to the overthrow of authority. These scriptures would impress upon the hearts of all, not only of those who have had experience in the ways of God, and who care for the interests of the Lord in this city, but also of the very youngest in this company, that the security and continuance of what we all value hangs on our recognition of authority. We might look at it first, in relation to the Lord Himself. In Romans 14 He is presented to us as Lord both of the dead and living. Then in John 5 the Father has given all authority into His hands, and, as the Son of man, authority to execute judgment is also committed to Him. Peter said, "Who is at the right hand of God, gone into heaven, angels and authorities and powers being subjected to him" (1 Peter 3:22). Every writer in the New Testament emphasises that unlimited authority has been placed in the hands of the Lord Jesus.

The second thought is the authority of the apostles. We read in Ephesians 4, "He that descended is the same who has also ascended up above all the heavens, that he might fill all things; and he has given some apostles".

Apostles come first, representing the authority of Christ. Paul, speaking of that authority, said it was given to him for building up, and not for overthrowing (2 Corinthians 13:10).

Then, in relation to the assembly, authority is seen in four ways. First, as set forth in Proverbs 4, we have parental authority; for in the assembly the basis is the recognition of authority as bound up with what is parental. Authority is in the house of God, but the holy blend of love is seen connected with it. In Joshua 1, we see in Moses ministerial authority. He was the great minister raised up of God, and God put authority into his hands. Then in relation to Eleazar, we have in Numbers 4:16 priestly control in authority. The seven things of which he was to have charge would indicate his control of all the services that stood in relation to the house of God. And, finally, upon Joshua God conferred authority connected typically with the spiritual realm. So we have in the assembly these four kinds of authority; first, what is parental; secondly, what is ministerial; thirdly, what is priestly; and fourthly, what is spiritual -- though in the spiritual realm what is authoritative does not come so much into evidence.

In the last scripture we have a very wide thought. When the Lord was going away He gave authority into the hands of His servants: "having ... given to his bondmen the authority". Then in Matthew 21 the Lord is challenged as to His authority, and He met the challenge by referring to a fixed principle; that is, whether the ministry was of heaven or of men. Its origin determines the authority.

Our subject is rather wide, but one hopes the Lord will help us to see the importance of it, and that the Spirit of

God will bring it home to us in power, for the welfare and prosperity of the saints is dependent on the recognition of authority.

E.E.S.L. Does God present it in such a way as to make it attractive to us?

H.F.N. Yes; it is said in another connection, that we are brought into the kingdom of the Son of His love, that is under divine authority exercised in love.

W.J.H. As in the closing days of the gentile monarchies, as seen in Daniel's image, where the feet were partly of iron and part of clay, are we not in great danger of these elements being found among us? On the one side, the assumption of arbitrary power, and on the other, the will of everyone being active in setting aside authority?

H.F.N. That is true, and these peculiar difficulties will, if we are not on our guard, intrude themselves into the assembly.

S.E.E. Christ's exaltation is brought out in Peter's first preaching in Acts 2, showing how prominent it was in God's mind. Peter says, "God has made him, this Jesus whom ye have crucified, both Lord and Christ" (Acts 2:36).

H.F.N. This is supported, too, by 1 Peter 3:22, "who is at the right hand of God, gone into heaven, angels and authorities and powers being subjected to him;" and you can almost catch the joy that filled Peter's heart as he wrote this.

S.E.E. It is necessary for us to come under the direct rule of Christ, so that room is made for carrying out God's thoughts as to us.

H.F.N. In Romans 14:9 it says, "For to this end Christ has died and lived again, that he might rule over both dead and living". What a powerful appeal this is to our affections, so that each one of us should come under His gracious, subduing power. This comes out in connection with the weak brother, and in relation to the kingdom, and I thought this was the start, the real spring of everything that follows.

G.A. There is only one alternative that is left to us, that is, lawlessness. There is a great end to be reached by means of this authority, in the different ways you have called our attention to it.

H.F.N. Would it not be to anticipate what we get in 1 Corinthians 15, that when all authority shall come to an end, Christ will hand over the kingdom, that God may be all and in all. Is not that the great end in view in relation to authority -- "that God may be all in all"? In eternity the idea of authority will not be prominent. While there is still something to subdue, the Lord will exercise authority to the end that God may be all in all.

W.J.H. Do you not think that the meagre way in which we enjoy what is eternal, is due to our not accepting the Lord's authority primarily? Is it not the authority that leads us into what is eternal?

H.F.N. 1 Corinthians 15 clearly shows that when the Lord hands over the kingdom it is to this end, that God may be all in all. Should we not really begin today to touch the day of God's eternal supremacy?

S.E.E. You have referred to the three thoughts of ruling, dwelling, and blessing. Does that connect with what you have in mind in the thought of God removing

everything, firstly in grace, and finally in judgment, so that He can occupy the ground and give effect to His great thoughts of blessing?

H.F.N. That is right. The whole security in relation to the saints hangs upon this recognition of authority. If we might touch this thought first, in relation to the Lord Himself, it would give us an impression of His absolute supremacy. He is Lord both of dead and living. "For both if we should live, it is to the Lord we live; and if we should die, it is to the Lord we die: both if we should live then, and if we should die, we are the Lord's". If we are weak in regard to that, there will be little apprehension of what God is. One would like the youngest saint to get an impression of the absolute supremacy of Christ. You could not get a wider realm than that over which Christ has authority.

W.J.H. That we are the Lord's would cover every hour, and every sphere of activity in our lives.

R.S. Would Mary Magdalene be a beautiful illustration of one coming under the authority of the Lord?

H.F.N. Yes, she would indeed.

J.S.D. Why does the Lord go into death to reach this place of authority? He is so great in Himself, yet goes through death in order to reach this place.

H.F.N. It was for the overthrow of everything that challenged His authority, and to establish His own right beyond question. Love lay behind it, for He gave up His life to establish His rights. Christ has died that He might be Lord both of the dead and the living. Divine authority now is exercised in love, and what a beneficent authority it

is! When people speak of authority, they usually speak of what is harsh.

L.P.M. In Romans, it is in connection with the weak brother that you get the thought of authority introduced.

H.F.N. And it adds later, "Destroy not him with thy meat for whom Christ has died" (Romans 14:15). What love lies behind this! So it is a most beneficent authority. I take it we are all prepared to admit the Lord's authority, who has gone into heaven, angels and authorities and powers all being made subject to Him! There is nothing to dispute His authority in the heavens. He has ascended up, and has received gifts for men; the first gift was apostles, for the apostles represent His authority. Paul said that his apostleship was given him for edification, and not for destruction. It is important in relation to the assembly, to see that when the Lord left His own here, He left the authority. As walking in the truth and in separation from iniquity, the authority operates.

W.J.H. The apostles' doctrine is authoritative, and anything outside that is lawlessness.

H.F.N. That helps: the apostles' doctrine is the great expression of this authority. You could not have true spiritual activity in the house of God apart from the recognition of authority.

L.P.M. We might profess to acknowledge the authority of the Lord, and yet refuse to recognise those through whom it is expressed?

H.F.N. In the opening of the Acts, we see how believers laid their gifts at the apostles' feet. That is, they recognised those in whom the Lord had placed the

authority. We may say, today there are no apostles, but when the Lord left this scene, He gave "to his bondmen the authority" (Mark 13:34).

W.J.H. Does the authority pass down to such a broken day as this?

H.F.N. Yes; the apostles' authority remains and is binding; but there is also what the Lord speaks of as "the authority" at the present moment. If we have not the apostles, we have bondmen. The passage in Mark says, "it is as a man gone out of the country, having left his house and given to his bondmen the authority". The authority given to His bondmen remains today. When we come to the actual working out of it in the assembly, it would shine out first in a parental way. As it says in Proverbs 4:1 - 4, "Hear, ye children, the instruction of a father, and attend to know intelligence; for I give you good doctrine: forsake ye not my law. For I was a son unto my father, tender and an only one in the sight of my mother. And he taught me, and said unto me, Let thy heart retain my words; keep my commandments and live". So that prosperity in the house of God begins with the recognition of parental authority. I think you will find that in Proverbs 3 it is the mother speaking, and in chapter 4 it is the father. The book emphasises the spiritual gain bound up with parental authority; and that authority is seen in the house of God at the present moment. The apostle said to the Corinthians, "If ye should have ten thousand instructors in Christ, yet not many fathers" (1 Corinthians 4:15). So the thought of parental authority was to underlie all that follows.

W.J.H. Jerusalem above is said to be our mother, and her law is authoritative. The Lord would help us to

realise that, as to assembly principles, there is authority there and it is not open to us to dispute it.

H.F.N. If we are to prosper spiritually we must bow to the feature of authority in the house of God.

W.J.H. When you speak of a father, what have you in mind? Do you mean the mother represents the assembly in principle?

H.F.N. The father would represent the element of authority among the saints; his speaking would be authoritative. We learn from Galatians that Sarah is our mother, and Abraham our father. Abraham was marked by light and faith, and his words carried authority.

E.E.S.L. Would you tell us why Proverbs 3 is maternal?

H.F.N. The chapter itself conveys the thought. The mother explains the father's discipline, saying, "My son, despise not the instruction of Jehovah, neither be weary of his chastisement; for whom Jehovah loveth he chasteneth, even as a father the son in whom he delighteth" (verses 11, 12). The chapter seems to suggest the appeal of the mother, and in the next, there is the voice of the father.

E.E.S.L. That is very touching. The mother interpreting the voice of the father.

A.C. There is what is paternal and what is maternal in the assembly. The mother sets out the affections, and the father the authority. Paul had both these features; to the Thessalonians he was as a mother and a father; and in Corinthians he speaks as a father.

H.F.N. There is great importance in recognising parental authority among the saints. It has been truly said

that authority has been placed in those who love us most. You feel how tender we should be in the exercise of parental authority. Solomon could say, "I was a son unto my father, tender and an only one in the sight of my mother". He brings the two together.

That would pave the way for what we spoke of as ministerial authority in the house of God. It is illustrated in Moses. It says in Joshua 1:16, "And they answered Joshua, saying, All that thou hast commanded us will we do, and whither thou shalt send us will we go. According as we hearkened to Moses in all things, so will we hearken to thee". Authority is here seen in Moses, the great minister that God raised up for His people, and if we recognise parental authority, the next thing is to recognise ministerial authority that the Lord has given.

L.P.M. Would you explain more fully what you mean by ministerial authority?

H.F.N. The apostle spoke of himself as an able minister of the new covenant. The word ministerial has been given a false meaning, but used rightly it relates to those whom the Lord takes up for ministry in the house of God. He clothes with evident authority, those with moral and spiritual qualifications for ministry in the house of God today.

W.J.H. Referring to Moses and Paul, no one could challenge their love to the people; behind their ministerial authority was the parental love of which you speak.

H.F.N. Yes, we have abundant evidence of that. Paul says, "I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should

be less loved" (2 Corinthians 12:15). No one could question the love these two ministers had for the people of God.

W.J.H. It is a great matter for those desiring to be used in like service, that they should understand that they cannot serve ministerially, except as they love the brethren. The brethren would not be ready to hear them unless there was a background and proof of such love.

H.F.N. Elisha is introduced to us as pouring water on the hands of Elijah; and Joshua, as Moses' attendant.

W.J.H. It is a great matter for any young brother on whom the Lord may have His eye for service, to conduct himself in a way that makes it clear that he loves the saints; serving them constantly and patiently, so that when the time comes for him to minister, he will be listened to.

H.F.N. Exactly. Paul says, "Take Mark, and bring him with thyself, for he is serviceable to me for ministry" (2 Timothy 4:11). Mark himself was now serviceable as coming under authority. Unless the younger brethren have secured not only the affection, but the respect of the local brethren, they can hardly expect room to be made for them in relation to ministry in the house of God. One feels the great importance of recognising that ministry is clothed with authority.

J.S.D. That comes out in Peter's word, "If any one speak -- as oracles of God" (1 Peter 4:11).

G.A. Timothy, we are told, was well reported of by the brethren. The spiritual background could be seen in Timothy.

H.F.N. That is perhaps the most outstanding witness of what we were saying. He had qualified in

humble service, and the Lord took him up and gave him, perhaps, one of the most distinguished places in the ministry, next to the apostle. We do not want to lose the gain of any gift the Lord has been pleased to place among the saints, but we must begin by being well spoken of by the brethren.

J.S.D. Does this in any way bring in the sisters? God took up Moses, Aaron, and Miriam.

H.F.N. Speaking strictly of the ministers, it would be limited to those whom the Lord makes use of in the house of God. You might bring the sisters in as influencing, on the maternal side of the service. Deborah arose a mother in Israel. A true mother in Israel would be a powerful influence in the house of God.

G.A. Is this seen in the way sisters would support an assembly judgment in its entirety; accepting it, and in conversation supporting and strengthening it; never weakening it?

H.F.N. That is a most important point. The enemy is ever seeking to undermine authority in the house of God, and especially among those who have been so richly blessed in regard of the truth. As the sisters support the authority of the Lord in relation to the house of God, they become an element of power in the testimony.

E.E.S.L. Would not spiritual sisters seek to support the deliberations in the care meeting intelligently, as well as what is done in assembly?

H.F.N. I am sure they would. As to priestly authority, it is said in Numbers 4:16, "Eleazar the son of Aaron the priest shall have the oversight of the oil for the light, and the fragrant incense, and the continual oblation".

Light first, then the fragrant incense, then the continual oblation, and then the anointing oil, and added to that, the oversight of the whole tabernacle. Then all that is in the sanctuary, and its furniture. Those are the things over which Eleazar was to have control, indicating the sphere of authority in relation to the priestly service in the house of God. Eleazar is in one way a type of the Lord; and he is also a type of that spiritual element found in the priestly company.

W.J.H. So that such as have authority watch every service in the house of God, including the articles of service, and the persons. What has come out recently as to the Lord's Person and sonship is supported by this very thing -- priestly authority.

H.F.N. Apart from that priestly authority, the saints might have been rent asunder. The psalmist says, "Moses and Aaron among his priests" (Psalm 99:6). Moses was a greater priest than Aaron; he was a greater minister, and had a greater access to God. What is said in regard to the "furniture" suggests that the Lord would exercise the saints in relation to details in the house of God. The order of the Lord's supper as to the cup and other things, has been carried by priestly authority in the house of God.

S.E.E. Did Peter resent that at first, when he said, "Thou shalt never wash my feet" (John 13:8)? The Lord insisted, and to that priestly authority Peter submitted.

H.F.N. Exactly. Now the last subject for consideration is spiritual authority suggested in Joshua. In Numbers 27:18 - 20, in answer to Moses' request that the assembly be not as sheep without a shepherd, Jehovah said, "Take Joshua the son of Nun, a man in whom is the

Spirit, and thou shalt lay thy hand upon him; and thou shalt set him before Eleazar the priest, and before the whole assembly; and give him commandment before their eyes. And thou shalt put of thine honour upon him, that the whole assembly of the children of Israel may obey him". There is this spiritual authority of which Joshua is a type; he was the spiritual leader so that they might take up their inheritance. The idea of authority is not so much in evidence in the spiritual realm as in the wilderness, yet we read in Ephesians of what is growing to a holy temple "in the Lord", suggesting that even in the spiritual realm we come under His authority and leadership.

A.H. God does not give anyone the authority to appoint a successor in this matter.

H.F.N. That is right. We have a relentless foe who would seek to undermine and overthrow this element of divine authority. Those who have turned aside from the truth, in the refusal of the authority, have lost everything that is vital. There is a great deal more underlying what we have been speaking about than appears on the surface.

B.O.L. There is a great need for us to recognise and bear in mind that the Son Himself will be subject, that God may be all in all. We should anticipate that now.

H.F.N. Mark 13:34 says, He gave "to his bondmen the authority", and that authority remains as much today as it did on the day of Pentecost.

W.J.H. In 1 Chronicles 24:5 a remarkable expression occurs, "princes of the sanctuary", not only ministers, but princes, in whom authority in the sanctuary is expressed.

H.F.N. Very good.

G.H.C. What is the difference between priestly and spiritual authority? I take it that what is priestly would also be spiritual, would it not?

H.F.N. I suppose priesthood is connected with the moral system in which God is served, on the ground of sacrifice. What is spiritual has more relation to what is eternal, and to the inheritance of the saints. In Ephesians we have what is spiritual. What is priestly would underlie what is spiritual as to moral state, but priesthood is related to what is rightly official in the service of God. The spiritual is beyond what is official.

E.E.S.L. We should greatly value authority in every sphere in which God has set it.

From The Truth of the Assembly, pages 110 - 123, Sydney, May 1938.

THE MYSTERY (1)

J Collie-Smith

Romans 8:9 - 11; Romans 12:1, 4, 5, 10, 16; Exodus 26:5, 6

J.C-S. Paul's ministry gives distinction to our dispensation, indeed it introduces a new hue, lending a lustre to everything that had gone before. All that had been introduced by the twelve is handled in a new way, taking on the colour of Paul's ministry. Not that we would in any way discount what the twelve introduced, for Paul recognises that and carries it over, fitting it into his own structure, indeed referring to it as built upon the foundation of the apostles and prophets. All that admitted, nevertheless he was conscious when he went up to Jerusalem that the twelve added nothing to him, that they could not enlarge what he had.

He had distinctive light that had been given to him by the Lord personally, directly from heaven. That light was to shine in its own beauty and lustre in this dispensation, filling out and giving completeness to, "the word of God". So that he alone writes and speaks of "the body" in his ministry, the great burden of which was the truth as heading up in "the mystery". Any thoughtful reader of the epistle to the Romans will, at the conclusion of it, be forced to raise the question, What is the mystery? That is what Paul has in mind even in this foundational epistle, in spreading out the truth as covering the whole ground embracing man's relations with God; the adjustment of them; the introduction of another Man; and the spirit of

another Man. This is all introduced by the apostle as laying the foundation for the great structure which he has in his mind, and on account of the greatness of the structure there must be deep foundations laid. The epistle to the Romans is Paul's great foundation, laid in view of his own peculiar ministry. So that a right apprehension of the truth as presented in this epistle is essential. For the measure in which we have an entrance to the truth as presented to us in Romans, will determine our ability to proceed, and to follow the apostle in the further development of his own peculiar line, leading up to the mystery.

C.D. We need to constantly come back to it so that those foundations may be strengthened in our souls.

J.C-S. We never dispense with what we began with; that is, the foundations must be carried forward; they are not like the foundations of a material building, for as the structure develops in our souls the foundations must develop correspondingly.

G.H. Would Romans 16:25 bring before us that God is able to establish us in view of the mystery being made known?

J.C-S. I think that is the point. This epistle is calculated to establish us, so that there is spiritual ability to pass on to the mystery. The apostle does not unfold it in this epistle, but merely lays the foundation in view of it, and touches lightly the idea of "the body", which is not even formally recognised as the body of Christ. The epistle to the Romans is the church genesis, and from this epistle you will find the apostle develops his great thoughts in his more mature ministry.

A.H.S. Why did you say that it is not recognised formally as the body of Christ in Romans?

J.C-S Because I think the apostle is giving us the preparatory work, so that in chapter 12 we are only stated to be "one body in Christ", we are not there recognised as His body, which goes more with the development of the mystery. Chapter 8 is really the introduction of the vital idea underlying the body in an informal way. The body is not mentioned in the chapter, but the apostle makes a great deal of the Spirit, and also deals in this chapter, as in earlier chapters, with our bodies, because our bodies are to be introduced in conjunction with the idea of the one body.

G.H. Why does it say "Ye are not in flesh", leaving out 'the;' is it characteristic of us as having God's Spirit?

J.C-S. That is it. You are no longer in flesh as a state characteristic of you, but in Spirit as standing over against that. I take it that it is the Spirit of the one Man which the apostle introduces in Romans 5. He develops the thought of the one Man, showing how all those standing in relation to Him are constituted righteous. Then in chapter 8, I think, for the first time we have "the Spirit of Christ" in a formal way, which I believe is the foundational idea in connection with the body. It gives you the first inkling of the body, because "if any one has not the Spirit of Christ he is not of him", but it establishes the great thought that the Spirit of Christ underlies the thought of the body.

J.D.U. The Spirit of Christ is thus to be in evidence in these bodies of ours, as being secured now for God's will.

J.C-S. That is right, so the apostle goes to some length in the earlier chapters to show how the body is recovered, no longer to be in bondage to sin, dominated by lust, and so on. The body now is to come under fresh ownership and under the influence of the Lord and the Spirit, so as to become a vessel in which the Spirit is to take up His abode.

J.W. "If Christ be in you, the body is dead on account of sin". How do we understand that?

J.C-S. The body is no longer available in that way for sin, but is now to be held entirely for the Spirit, it is looked at as dead on account of sin. That is a very important start, I believe, as commencing the idea of "the one body". The believer's body in that way is recognised on account of the reception of the Spirit, and the Spirit of God dwelling in him; "the Spirit life on account of righteousness".

S.E.E. Does the apostle raise moral issues in this epistle so that the foundation in our souls is of a moral character?

J.C-S. Quite so. In the early chapters he goes over the ground very carefully, and exposes the roots of the old order; showing what man after the flesh is. The first three chapters deal exhaustively with that, and then show that the man is removed. The blood of Christ being the witness to this removal, and righteousness established. Then all is presented in testimony in chapter 4. In chapter 5 you have the administration of it, and the apostle proceeds to speak of things as seen in the "one man", bringing in another order of Man. In Romans you see the spirit of another Man, no longer Adam, for all his roots

have been exposed and judged, and the apostle brings us along on moral lines in the judgment and repudiation of man after the flesh; so that the conscience and mind enter into these things. All this is in view of this structure which he is building, and the apostle knows that the material required must be of the very finest quality, and it calls for sensitive feelings, involving the repudiation of ourselves and a total refusal of man after the flesh. Thus moral issues are raised.

S.E.E. Unless our foundation is laid in that way, as to what is moral, it would be impossible for us to go on to what is spiritual. Would not the spiritual structure be erected in that way and God's thoughts as to us secured?

J.C-S. The apostle clears the ground, and takes account of the saints in chapter 8 as characterised by state which lies in the Spirit; and as set up in righteousness. "For what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh, in order that the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit". All that brings us very close to the point where the apostle could bring in the Spirit of Christ, because this is a new setting.

C.D. I feel what you are saying regarding the Spirit of Christ is of great importance, and I think we would do well to dwell on it a little.

J.C-S. It is not said to be the Spirit of God, or the Spirit of the Lord, but the Spirit of Christ. It is the Spirit of another Man, an order of Man that God has anointed, and we are to be characterised by the Spirit of that Man. It is

put in a negative way here, "If any one has not the Spirit of Christ he is not of him". The underlying suggestion is that we are to be characterised by the Spirit of the anointed Man, linking us up with Him and involving the idea of quality.

C.D. This is the Spirit that is going to fill out the structure. Paul's ministry is completed in that.

J.C-S. That is so. The moment the apostle clears the ground of moral issues, he brings the Spirit into great prominence. As if to indicate to us that it must now be a spiritual matter, calling for the Spirit as entering into this great thought that is so close to the apostle's heart. I venture to say Paul never preached, never ministered, without the mystery in his mind.

E.A.K. I wondered if there would be some measure of analogy in the experiences through which God passed Job, in effecting a moral foundation in his soul, and bringing him to a point of spirituality expressed in his ability to see God. So that the quality you spoke of was reached in an experimental way in that man?

J.C-S. I am sure. Showing how he had cleared the region in which he had been held in bondage and largely in the grip of the legal position. I believe that is a point we do well to remember, that the apostle in Romans 7 releases us from the grip of the legal husband, who would dominate in a legal way, holding us in bondage. Now he brings us into the realm of the Spirit where the Spirit comes to our aid and does things for us. It is a remarkable thing that the Spirit is said to do things for us.

Ques. Would new creation come in here? "if any one be in Christ, there is a new creation" (2 Corinthians 5:17).

J.C-S. It is simply a statement of the fact, which would link it up with the position, in Christ Jesus, which gives us a new status outside of all that is of the old order; but new creation does not come in in Romans. We are not said to be risen in this epistle, Christ has been raised, but we are not said to be raised. Romans does go as far as walking "in newness of life". The position is, we are still here in the scene where we incurred all the liabilities, where all the ruin occurred; but set up now in a new state by the Spirit, with power in the Spirit to meet the demands made upon us. I think the apostle in this chapter is seeking to catch up our thoughts, and carry them with him that he might bind them up with the great vessel which he has in mind to develop; so that out of these verses he develops many thoughts. No doubt the thought of the house of God develops from the Spirit of God dwelling in us. Just as the thought of the body develops out of the thought of "the Spirit of Christ" being in us, going on to the idea of adoption. But it is only the foundational idea. It speaks of a spirit of adoption, not the Spirit of His Son, indicating that things in Romans are in initial form, on elementary lines. The apostle is showing us foundations great enough to carry the whole moral universe in relation to "the one Man". This is seen in Romans 5 covering the idea of the structure of "the world to come".

J.W. As to what you have said as to our not being risen here, does Romans 8 correspond with the plains of Moab?

J.C-S. And the wilderness according to God. We pass the springing well in that way, and the Spirit is

coming into command. The Spirit, you will observe, is brought in in a very distinct way.

J.W. Is this the point from which we are able to see all the way we have come, as it were from Pisgah's high region of the Spirit, and all we come into in purpose?

J.C-S. Like the light of the land of divine purpose, shedding its beams across the Jordan, and as throwing the light back on the wilderness, you see these gems sparkling in their own light, but not yet in their proper setting.

J.W. It says of Pisgah in one place it was the point from which Moses looked into the land, and also it overlooked the waste, giving a marvellous outlook.

J.C-S. This would beckon us on, the apostle showing how our bodies are to be regarded on account of the reception of the Spirit. I think it is more than the idea of Romans 5, "the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us", which is entirely on the divine side. Now the Spirit comes in on our side. It is a question of the Spirit actually dwelling undisturbed, in hearts that have made room for Him.

V.D. Referring to the Spirit of Christ again, I was wondering whether Stephen would help us as a living exhibition of that. He said "Lord Jesus, receive my spirit" (Acts 7:59). He was one in whom we might see the Spirit of Christ worked out practically.

J.C-S. All the grace of it shone in Stephen, his very face reflecting it. No doubt he was one who had drunk into the Spirit of Christ in a very deep way. All this will be carried forward into the vessel which eventually comes out as the expression of Christ. For a moment one

had thought to keep to the foundational idea, and see how first of all your body is controlled for Christ, for God, and for the Spirit. So it is no longer your own to use it for your own pleasure. It is now held as dead on account of sin. That word should be noted by the young people, because they are inclined to use their bodies as they think fit, doing with them as they please. Your body is to be held as dead on account of sin, because it is to be commandeered for other purposes, for holy purposes; and the Spirit as residing there would now be energetically active in the soul in view of righteousness.

J.W.H. Are you suggesting that this would begin with us as an individual matter in our apprehension of the thought of the Spirit of Christ, "If any one has not the Spirit of Christ he is not of him"?

J.C-S. Quite so. That is what I had in mind that we might see how Romans deals with the individual. It is like the boards of the tabernacle being adjusted to fit in their place in the divine system. So that the Spirit of Christ would give you the sense that you are a board, it is an individual setting. You will observe that while Paul deals with the individual history exhaustively, he always gives it a bearing in the direction of his own particular ministry.

A.B.J. Do you think many of our early mistakes as individuals, and in our assembly activities, arise because we do not sufficiently recognise that the indwelling of the Spirit, and making room for the Spirit, are foundational.

J.C-S. That is what you and I have to do in our relations with God. All our past history has been accounted for and disposed of. We have been justified and

reconciled, and the Spirit given; the love of God thereby being shed abroad in our hearts. It comes about on God's side, but is here on our side. It is touching to see how readily the Spirit draws near; as if Paul would invoke the Spirit to come to his aid in the establishment of these great thoughts in their initial form, because they are essentially spiritual. The Spirit must be in command in the heart and mind of the believer, otherwise he is not eligible for the opening out of these thoughts and the fitting into the system that is in mind.

J.W. "If Christ be in you, the body is dead on account of sin". How much further does that go than Romans 6:11, "Reckon yourselves dead to sin"?

J.C-S. Well, that is a matter of reckoning. Sin is looked at as a great system and we are to reckon ourselves dead to it. We have no life for that system, so that its appeals would fall on a deaf ear; but here it is the body regarded as dead in relation to sin; there can be no further movement. It is to show the place the Spirit has in relation to the believer's body. How He would come in in relation to it, and the fact that "the Spirit of God" and "the Spirit of Christ", dwells in the believer's body. The Spirit of Him who raised up Jesus, becomes the pledge on the part of God that our bodies shall be quickened.

G.H. You spoke of the Spirit becoming energetic; the Spirit is life on account of righteousness. It has been said, that in that way what the Spirit does is credited to the believer. Is that so?

J.C-S. Quite. So here it says "But if Christ be in you, the body is dead on account of sin, but the Spirit life on account of righteousness". It is not a question of may be

or should be, but a definite statement. That is how the position stands and you take account of yourself in that light. You say my body is no longer the vehicle of sin, it can only be used for righteousness.

J.D.U. How good to get an impression of the wonderful fact that these mortal bodies of ours, which were formerly used for sin, are now secured by the Spirit for God. So that here in individuals, God has secured the material that is to be built together in regard of this wonderful mystery. So that in the very scene where formerly we were moved by sin, being governed by that principle, here in the same bodies we are secured for God, and moving in relation to Him in the power of the Holy Spirit.

J.C-S. That is what I had in mind, that we might see how the Spirit takes possession of the body for God. The Spirit is life; He becomes the great active power, the great force in the believer's body, being active and in that way productive. That forms the link between this and chapter 12 where we are called upon to present our bodies a living sacrifice.

J.D.U. It says that is our intelligent service. Following on chapter 8 our intelligent service now is that these bodies should be actually held and presented to God.

J.C-S. That is the idea, so that under the influence of the compassions of God entering into our hearts and minds, the apostle would use it as a lever to appeal to us. It is not a compulsory idea, but rather the voluntary outcome of the mercies of God penetrating our innermost beings, and the apostle says "which is your intelligent service".

C.D. There is this thought of the body as a living sacrifice, and then you have the other side of the scripture in chapter 8, the body being dead. Have we not an attractive thought in this, that the body is living in relation to a new order of things, a new service, under new control?

J.C-S. The body viewed in relation to sin is dead, there is no life, but that same body is now controlled, and being actuated by the Spirit, becomes suitable to God, acceptable to God as a living sacrifice. God in that way would count on the richness of His grace and compassions so affecting us, as we have received the gospel, as to produce a response, causing us to hand over our bodies voluntarily to God, never again to be our own property.

C.D. So in this foundational thought, is it not good to see God's triumph as there is the recovery morally of the man, and in the body in which he had been away from God. That comes in before you can enter on the thought of what is heavenly.

J.C-S. Quite so. Man is fully recovered to God in another Man.

G.McK. Would you say something about the expression "quicken" in verse 11, "he that raised up Christ from among the dead shall quicken your mortal bodies also".

J.C-S. "Shall quicken your mortal bodies also on account of his Spirit which dwells in you". That is the quickening of our bodies, making our bodies to live, but it is on account of the Spirit that dwells in us, for that is the spirit of the Man that God raised from the dead. Hence, He will quicken our mortal bodies on account of that same

Spirit dwelling in us, so that we have a pledge on the part of God that our bodies will not be overlooked when the Lord comes. The Spirit comes in and takes entire control of our bodies. It is not supposed there will be any rival; the Spirit has entire control, the person in whose body He comes to dwell being entirely at His disposal, He can do what He likes with it. Hitherto that person did what he liked with it. It is a beautiful touch showing how the Spirit draws near to us in relation to this great economy, the readiness of the Spirit to serve us in view of the great mystery that Paul is desirous of unfolding.

J.D.U. Is that why the offering of our body to God is spoken of as a holy sacrifice, because of the Holy Spirit?

J.C-S. That is so, because we see there has been a change of ownership, and a change of feelings, so that the body is now a holy vessel that can be presented to God acceptably. That is what God counts upon from everyone who has taken up the advantages that flow from the glad tidings. It is never intended that you should take up the advantages of the death of Christ, and the dispensation of grace, without being responsive.

A.H.S. The thought of the Spirit of Christ enters into what you have been speaking of. "If any one has not the Spirit of Christ he is not of him". We think of the Spirit of Christ as being evidenced only in our manifesting grace towards one another, but in speaking of handing over the body fully, does not the Spirit of Christ come out in that way, the Spirit of the One who was wholly devoted, wholly obedient?

J.C-S. Indeed it does. It is the Spirit of the anointed Man so that you have come into moral correspondence with the Spirit of that Man, who was here in a body prepared for Him, in which the will of God was carried out exclusively, wholly devoted to God's will. He becomes the pattern for us in that way.

J.W. There is no recall, no taking back; is that the thought of sacrifice?

J.C-S. Yes, and it is a living sacrifice. You can think of a man in the old dispensation devoting a bullock to God; it was with the idea of sacrifice, and though the time had not yet arrived for the presentation of it, yet he has devoted it. He reminds himself it has been devoted, and it cannot be used for any common purpose. So your body has been devoted, it has been handed over to God and you cannot recall it.

E.A.K. It says in Psalm 118:27, "bind the sacrifice with cords, -- up to the horns of the altar". It is in response to light that comes from God as the source. Does that give the idea of what is not to be recalled?

J.C-S. It can never be taken back again, and that enters into this scripture. So that we should understand it is our intelligent service to do this. It becomes a kind of foundation for the service of God. We see how the apostle groups a great many ideas in these scriptures, which he later on develops, bringing them to fruition in his more matured ministry. But here he gives them a foundational touch as laying the basic idea, so the service of God would flow out of this, just as the body of Christ finds its foundational idea in "the Spirit of Christ". "If any one has not the Spirit of Christ he is not of him".

J.W. Could you give us a word on chapter 12: 2; "Be not conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God"?

J.C-S. It is an entirely different outlook. Hitherto our minds and thoughts have been in the grip of the world and formed by that; our whole course of thinking has been modelled on the present world. Now our minds are to be transformed; the outlook being entirely different. The will of God is to be the governing thought, which is to be proved in all its acceptability. Then the apostle passes to the idea of the "one body". "For, as in one body we have many members, but all the members have not the same office; thus we, being many, are one body in Christ, and each one members one of the other" (verses 4, 5). That gives things a new turn, the apostle formally stating that we who are many, each having come under the influence of God as presented in this epistle, are now to become body-minded. We are no longer to regard ourselves as solitary units in this world. All that has been done for us; forgiveness of sins; justification; reconciliation and so on; are personal matters. My sins are forgiven for me only; justification is for me personally. But when we come to the idea of many formed into one body we are to think, and it is to become the habit of our minds to think, in terms of one body. No longer are our associations in Adam, but in Christ, in another Man. I think the underlying thought in chapter 8, in the Spirit of Christ, links on with this, because it is "one body in Christ". It is not in Adam, it is another Man, and it is the anointed Man, so we are to regard ourselves for God, no longer as units but as "members one of the other".

S.E.E. Are you coming to the loops of blue and clasps of gold now?

J.C-S. That is the idea. Though you may know clearly what it is to have all your moral questions settled, your past history disposed of, and have no cloud between your soul and God, as to anything that has transpired in your life; having received the Spirit, the Spirit has not come to you merely for your own personal comfort. Of course, without Him you can enjoy nothing, but the moment you become conscious of having the Spirit, you are intended to become conscious that you stand in relation to others. There are others, so that you now have brotherly affections which will bind you to others. It is no longer a matter of a unit. You are fitting into an organism (although that is not developed, but it is the foundation of it, it is "one body in Christ"). That takes you right out of the region of man in the flesh, and whatever links you may have had in that condition, whether commendable or otherwise; your links are now to be spiritual in their nature and character.

G.H. It is a good word body-minded. You meet christians who are independent and isolated in outlook, but being body-minded would correct that.

J.C-s. It would. There are a great many christians who know something of the clasps of gold, and we would not deny that they have received the Spirit, but they have no consciousness that the Spirit has come to reside in a vessel here. If the Spirit has come to dwell in my heart, He does not give me any option in the matter, it is not His intention that I should receive Him without my having part in the vessel in which He dwells.

There are two verses which we read in Romans 12 that stand related to the thought of one another. "As to brotherly love, kindly affectioned towards one another", then, "Have the same respect one for another". In reading Exodus 26:5, 6, it was with the thought of enlarging on the words one another, which introduces the initial links proper to "one body in Christ". The "loops of blue" anticipate the epistle to the Ephesians, for Romans 12 puts us on the direct route to "the mystery" as developed in Ephesians. As coming into the first flush of feeling relating to the body, it would immediately make you conscious of the fact that you have spiritual links with others. Those links are not based on your social status, or upon any agreeability that you may have between you and other persons, but such as are entirely spiritual. That is, immediately the idea of the body is touched by Paul it sets the feelings and affections flowing towards one another, from the point of view of Romans 12, without any discrimination. There are scriptures where discrimination comes in, but here every member of the body is to be regarded in your mind as having the Spirit of Christ, and thus the same qualities, the qualities of the anointed Man. Now your loop will fit any loop that can be produced (in the body), in that company. There is not a person in the company whose loop will not match yours, all are of the same colour, and the same size from this point of view. They are placed one over against the other. It is a remarkable thing the word for "one another" in that particular scripture is drawn from the word for "sister". The word is used again as regards the tenons of the board, and it is also used in regard to the living creatures in

Ezekiel. It is never used in a common sense, that is, outside the range of divine ideas, as if to indicate that the thought of "one another" is founded upon the very finest and most delicate spiritual feelings and affections.

J.D.U. It is helpful to connect these thoughts, keeping in mind what we have at the beginning of the chapter, the holy acceptable sacrifice to God in relation to our bodies. In these vessels now, through the Spirit, the features that you are illustrating from the loops of blue and so on, are in evidence.

J.C-S. Quite. It is not a question now of conduct, but what results positively from the Spirit coming to reside there. So you have a loop of blue, and I have a loop of blue, and they match perfectly. The golden clasp would come in and put us together, so that unity is maintained in connection with the tabernacle, just as it is maintained in connection with the body. It is said to be "one body in Christ". All the members of the body, though many, are one, all having the same qualities, the same nature, the same feelings, and the same affections. So that, immediately the idea of the body is stated by Paul love takes its natural course. You are "kindly affectioned towards one another". It is a natural sequence. The moment any brother or sister comes into view what are your feelings? "Kindly affectioned towards one another".

J.D.U. These exhortations be kindly affectioned towards one another, and so on, seem to illustrate what you spoke of as implied in that word "one another;" that is finer feelings. They seem to cover what are very fine feelings.

J.C-S. That is what I had in mind that we might see, that flowing out of the body there are the most sensitive, delicate, rich feelings of affection which cannot be matched anywhere else. The fineness of affection that flows in the body cannot be matched anywhere in this world. The loops are loops of blue -- heavenly attachment. Are you prepared to bring your loop over opposite mine, regardless of what I may be in my natural temperament, in my social standing, in my status of life here? Are you prepared to bring your loop over against mine without any natural consideration?

J.S.T. Did Saul get a sense of this when Ananias said to him, "Saul, brother"?

J.C-S. I am sure he did. He felt in that way that he was immediately introduced into a circle of great affection. I would like to remark again, in regard to this idea in the curtains, that the word "one another" occurs several times in Romans 12, suggesting the "one another" of Exodus 26, which, as remarked, is a word implying the thought of sister. This indicates, I suppose, affection, and a finer grade of affection than would be found in the male.

J.N.G. This very epistle is the occasion of a letter of commendation of a sister.

J.C-S. That fits in very well indeed. There was no question about her, she had her loop of blue well developed. I would like to raise the question with the young here, as to whether your loop has come into evidence yet. Whether you have regarded yourself as an integral part of this great vessel that the apostle is developing. So that at the very outset you would show those feelings, and be "kindly affectioned towards one

another". This is not toward the people that you know naturally; some might be very far from agreeable, their temperament might be a disadvantage, and their make-up very trying. All that is overcome as you rise above it in spiritual energy and power. It is a question of attaching yourself to others, to "one another", in all this fine feeling and affection with kindness running over, always present in your affections. Should one of the brethren come along, the kindly feeling is there ready to express itself. It is not the warmth of natural affection, it is a loop of blue. Then we are to have the same respect for one another. I believe, dear brethren, that a lack of this loop oftentimes lays the foundation for a great deal of difficulty in localities. It is assumed that, having tasted the fine feelings of affection which are circulating in "one body in Christ", you are now to take account of each person in the body, whether it be locally or in the general sense, as having the Spirit of Christ, as having His qualities. That would command your respect.

J.D.U. It may perhaps be well to point out that the word respect comes into the new translation in verse 16, "Have the same respect one for another".

J.C-S. It is the idea of respect in a spiritual way. It is not respecting a man because he has some big position in this life, or a status socially. It is having the same respect for one another as deriving from Christ, and as being a constituent part of this vessel, which the apostle formally recognises as "one body in Christ". Well now, dear brethren, if this enters into our feelings and affections, you can understand that we will view one another in a rather different light. That is, we will not differentiate

between persons. Our loop of blue will be brought over opposite to any loop that exists in any brother. Your loop is ready to attach itself to any brother or sister, and the insertion of that golden clasp would, no doubt, refer to the divine nature, bringing in the incorruptible affections in which the saints are linked up here in a spiritual way.

C.D. I feel this is very searching. One was thinking of the words each one, leaving none out, no distinction in this matter. It is not a question of distinction in the body, but of what is common to all, "each one members one of the other".

J.C-S. So there is no distinction in this setting. If you look round your local meeting you are impressed with the fact that the persons you are surrounded with are the Lord's own selection. He selected every one of them, and they are regarded as being fitted into this vessel. My relations with them are to be regarded now as in a heavenly light. There is no other colour. You cannot introduce a green loop. You must match the colour scheme of the tabernacle which is being coupled and unified in order that it may be one whole. So that now in our local settings we are to regard one another in that light. We are to be prepared to link up with anyone, any brother, any sister, so that your loop is always ready there with all the affections of a brother or sister. With all these fine feelings, not merely in a passive way but in an active way, with all the fervency of spirit giving character to it. So that you readily fit into your place in a locality, and people do not feel it difficult to fit in with you, because your loop is the right quality and your golden clasp is of the right quality. You are not trying to build up social links.

E.T. Does the last chapter of Romans illustrate the fine feelings in the salutation of Paul? "Salute ... my kinsmen and fellow-captives ... who were also in Christ before me". Feelings of respect were there for one another.

J.C-S. That fits in beautifully. A brother or sister may have a disability, but that is not the basis of your link. It is based on what is spiritual, and you have those fine feelings which will readily attach themselves to any of the brethren. So your feelings are flowing out, and there is that kindly feeling in your heart, ready at any time there is an opportunity of expressing itself and it does not matter to which one.

J.W. I was thinking of the feminine side in all this. In Proverbs 31:26 it says, "upon her tongue is the law of kindness". This is not spasmodic, it is a perfect law.

J.C-S. The person is governed by it. It is the rule of life and the feminine side suggests the delicacy of the feelings and unifying character of them, the permanency of them. I believe it is a very choice word that the Spirit has drawn upon in the book of Exodus, because it also fits in to Paul's ministry, which, of course, he develops in relation to the assembly, not only as the body but as the wife.

S.E.E. I was thinking of the apostle's word to the two Philippian sisters, Euodia and Syntyche, who evidently had allowed something to interfere with this precious feature of the body. "I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord". Would it not help us to remember the ties which bind us to one another are not only the strongest, but the slenderest and tenderest of ties?

J.C-S. That is very good. I am glad you mentioned that scripture, because you have a concrete case of two sisters who had allowed something to interfere with their relations. He infers, as you have been a true yokefellow with me, you yoke these two sisters together, so that they may be able to work together. There would be no strain upon the yoke.

J.M. Would it be right to say, that we should be greatly encouraged to accept the moral process of the chapters in Romans, having in view that these things might be found in us? The thought of the mystery is dependent on these things being worked out in us.

J.C-S. That is the way it works. Without this as a foundation we could not go on to the finer feelings which the apostle had in view. All this would call for exercise on our part, that we do not miss what the apostle is driving at in his initial ideas in connection with this vessel. This is the starting point, and everything is set in relation to "one another". This word is emphasised in chapter 12; it is the normal thing that we should love one another, anything less should never be entertained, because amongst the brethren we have links and affections which far exceed and excel anything that we have in a natural way.

From The Mystery, pages 1 - 21, Australia, 1939

THE MYSTERY (2)

J Collie-Smith

1 Corinthians 1:10; 1 Corinthians 12:11, 14, 23 - 27; Exodus 26:10, 11

J.C-S. We were looking this morning at the thought of what is foundational in connection with the body, which is the distinctive line in Paul's ministry, and how our own bodies are taken possession of by the Spirit. The Spirit comes in to dwell in the believer's body, who is said to have the Spirit of Christ. The Spirit of Christ is the basic idea in connection with the "one body" which the apostle introduces in Romans 12, after having appealed to us for the presentation of our bodies as a living sacrifice to God, which he refers to as our "intelligent service". So that any believer who knows the compassions of God and all that they carry, would be penetrated by the grace of God, bringing about a voluntary desire to hand over his body to God, so that it might become a living sacrifice, never to be recalled. He would thus, so to speak, be claimed in view of entering into the one body in Christ which is normally composed of persons who have presented their bodies to God as a living sacrifice. Then we touched on the way in which the feelings are set in circulation in the "one body", which is said to be "in Christ", not in Adam. They are so fine, so delicate, so sensitive, that they are capable of deep emotions spiritually. So that persons who compose this body, this vessel, are to be "kindly affectioned towards one another". That is, the one body would set us on the line of having

others now to love, to think of, and to have the same respect for. Finally, the loops of blue would be expressive of those heavenly feelings taking shape in our relations with one another binding us to one another in a spiritual way with the clasps of gold.

This afternoon we should pursue the thought into the epistle to the Corinthians, which advances the idea and carries it into a corporate setting. As we remarked, the epistle to the Romans is largely the adjustment of our individual relations with God, but putting us in touch with others. When we come to the epistle to the Corinthians we carry forward with us all that we have gained from the epistle to the Romans. But the position is advanced in so far that it now introduces a corporate thought, viewing us together more particularly in local form. I think the epistle to the Corinthians is designed to give us light for the local situation as set together, merging in one fellowship and in one body. So it would show how these ideas are carried forward and expanded; the local company becoming "the tent" for it all.

A.H.S. The first verse you read in Corinthians refers to the local company; "that ye be perfectly united in the same mind and in the same opinion".

J.C-S. Clearly. No doubt the idea of the fellowship is a universal one, but then it is in local companies that these ideas are worked out, because there are no ideas in christianity that are not workable. Every bit of Paul's ministry is workable today, despite the fact that the responsible vessel has greatly failed, indeed has broken down. But the light of the epistle to the Corinthians is that which governs us today, just as much as it would have

governed the saints at Corinth. We, of course, on the public side, have to modify the situation on account of brokenness. We do not claim assembly position in an absolute way, but all the principles and all the light entering into the vessel are available to us locally. We cannot put ourselves into relation to one another on any lower ground than the original idea.

G.H. It was addressed to the assembly of God in Corinth. Is the epistle to the Romans taking up the glad tidings on a different line?

J.C-S. The apostle had never been to Rome; he was ready to preach the glad tidings there, but he does not present the truth in Romans from the same platform as he addresses the Corinthians. You would bear in mind that the ministry we get in this epistle does not give us the state and condition of the Corinthians when Paul was amongst them, or at the time of his leaving them, but what they became after he had left them. The apostle went to Corinth like an architect with all the original plans and specifications in his hands, and entering into Corinth, he proceeds to build there according to the original plan. Like Moses who built according to the pattern of the representation of heavenly things shown to him in the mount. Paul came to Corinth and, proceeding to work there, he would not deviate in any detail from the original specifications. Indeed, he went to Corinth in fear and trembling, the Corinthians being somewhat given over to Greek learning, education, culture and also to pretentious buildings. Paul goes into Corinth as a tent-maker and lives there with tent-makers. He would not sanction anything that would tend to flatter the Corinthians, or make

anything of man after the flesh. So he proceeds amongst them in this simple way, cautious lest he should at any time endorse in them what belonged to the first man, seeking as it says, not "to know anything among you save Jesus Christ, and him crucified" (1 Corinthians 2:2).

E.A.K. Is that why the cross and the word of the cross have such a place of prominence in the beginning of the epistle?

J.C-S. Exactly. Paul would at the very outset shut out man after the flesh. Paul left the Corinthians well equipped, like a beautiful tent, according to the original model in that setting, with the colour scheme matching exactly and all the parts fitting perfectly. After he left, the enemy came in. Paul had laid the foundation rightly, but then a rival man was introduced. The Corinthians were making room for man after the flesh, for his culture, his mental ability, his authority, things that would make much of them, and they were using spiritual gift to distinguish themselves. Paul brings the word of the cross to bear upon that, because in the cross that kind of man has been ended, repudiated in shame, never to be reinstated.

S.E.E. Would you say that nothing can detract from the value and dignity attaching to that description of the saints in Corinth, "the assembly of God;" that abides in all its value?

J.C-S. Undoubtedly. I think that greatly helps us when it comes to our approach to the assembly locally. Instead of looking round and enumerating the various persons, it is "assembly of God;" you clothe the saints with that dignified position, so you can see how easy it is to have the same respect for one another.

S.E.E. If you view or enter upon any conditions or circumstances from that standpoint, would it not promote a sense of stability and confidence in God which would bring about recovery?

J.C-S. Indeed it does, for, being God's assembly, He has the right of way and He can do anything, and although our day is one of brokenness, I believe we exaggerate the ruin and overlook what He maintains in keeping with the original idea. The ruin is very great and you may say very complete. It is right we should recognise that and feel it and bear it upon our spirits. But I think that at times the ruin is so exaggerated in the minds of some, that it amounts to giving up what God has established here on earth and maintains by the Spirit. That which the Lord Jesus says, the gates of hades shall not prevail against; it will not be overthrown. We must cling to the original idea and when we take things up together locally, putting ourselves in relation to one another, it must be with the light of the assembly in our minds.

C.D. The ruin is the work of the enemy, but there is something far greater than that, the work of God. Is that what you had in mind?

J.C-S. Quite so, and Paul when he comes to approach the Corinthians is well aware of the condition into which they had lapsed. But in the early verses, up to the tenth verse, you will observe how he makes an appeal to them; looking at them according to the divine thought. Although their state and condition were bad, that did not change his thoughts. The moment, however, he begins to touch the local conditions, the first thing he addresses himself to is their divided state. We are coming now to the

working out of the ideas which we touched this morning in an initial way in the local companies. We are now tested as to how we can work out these thoughts together.

C.D. Moses came down from the mount with the heavenly pattern in mind, but found confusion, and issued a challenge as to who was on the Lord's side.