Selected Ministry - Volume 4

Numbers 12:1 - 8; Genesis 26:12 - 22; Esther 2:19 - 23; Esther 3:1, 2; Esther 8:15; Esther 9:4

I have in mind, dear brethren, to say a word as to true greatness in manhood according to God. There is no doubt that what God is seeking to bring about is the development of manhood in the saints, manhood which takes its character from Christ. We need to have God's own thoughts as to what is truly great. Our natural tendencies are to have our ideas formed -- or at any rate influenced -- by what is in the world around us, whereas God would always keep Christ before the minds and hearts of His people, showing us what is really great according to His estimation. Paul, towards the close of his course, and as being in prison and having plenty of opportunity to weigh things over, says, "For let this mind be in you which was also in Christ Jesus; who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God; but emptied himself, taking a bondman's form, taking his place in the likeness of men" (Philippians 2:5 - 7). Then, as though that were not enough, he says, "having been found in figure as a man, humbled himself, becoming obedient even unto death, and that the death of the cross" (verse 8). Then, following on that remarkable presentation of the mind that was in Christ Jesus, the Man of God's purpose and pleasure, he says, "Wherefore also God highly exalted him, and granted him a name, that which is

above every name, that at the name of Jesus every knee should bow, of heavenly and earthly and infernal beings" (verses 9, 10). God intends to ensure that throughout the whole universe, even including infernal beings, there shall be a public recognition of the One whom He delights to honour. The world at present is marked by despisal as regards His name, but we, as God's people, are in the secret of what God's estimation of Christ is.

One has in mind, by the Lord's help, to seek to indicate three lines on which I believe we may be developed in manhood according to Christ. Not, however, that there are not other ways, for even the ministry which the Lord gives from His place of exaltation far above all heavens, is intended to that very end, as we were quoting in prayer, "Until we all arrive ... at the full-grown man, at the measure of the stature of the fulness of the Christ" (Ephesians 4:13). I think these three passages of scripture, from Numbers, Genesis and Esther, may serve to indicate three ways in which God would develop greatness in the saints. The first is in having to do with God, and the second is in sowing to the Spirit. The first produces moral greatness according to Christ; the second produces greatness in spiritual wealth and in spiritual substance; and the third is by means of exercises that arise as having to face evil, especially in the assembly, and as proving faithful in relation to those matters.

The Lord was here in the presence of evil, finding evil in His Father's house, for they were making it a house of merchandise. Morally, the position was such that He said it was a den of thieves. He rose up in true greatness, and made a scourge of cords and drove out those that sold, and

overturned the tables of the money-changers. There was no resisting the power in which He acted. It was done spontaneously, His heart entering into it, because His Father's name was so dishonoured by what was going on in His house. Christ's greatness shone, as it was continually shining in different connections, but it shone there in faithfulness to God, and came into evidence as a result of finding itself in the presence of evil.

Now, first of all, in relation to Moses and what brought out his greatness, it says "But the man Moses was very meek, above all men that were upon the face of the earth". You will notice that in each of these passages I have read it refers to "the man". First, "the man Moses;" then, referring to Isaac, "the man ... became continually greater;" and then "the man Mordecai", and how great he became. So that the thought is manhood, and true greatness in manhood. In Numbers 12 we are told that "the man Moses was very meek, above all men that were upon the face of the earth". That is the comment of the Spirit of God; "above all men", as though God would show that meekness, as being a feature to be learned only from Christ, is an element that enters into true greatness. One marked by it is, in His estimation, exalted "above all men that were upon the face of the earth". It was not the circumstances of rivalry in which Moses found himself that developed the meekness. The circumstances of rivalry brought it into expression, but no amount of rivalry or anything of that kind will, by itself, develop meekness. Indeed, by itself it would tend in the opposite direction, but what characterised Moses was that he was much in the presence of God. I know, of course, that he was a special

servant, selected for a special mission, and specially privileged. Indeed, in some respects he is suggestive of Christ Himself. But at the same time, I am referring to what he was as having become meek, for, after all, he was not born meek. We may rest assured that not one of us is born meek. It is not innate in man naturally. It is not a feature of the flesh. It is something that has to be learned from Christ, and God intends that we should learn it from Christ. If He allows anything in the nature of rivalry, or anything that is testing to arise, it maybe amongst the saints, He has in mind that it should serve to bring into expression what He would form in us that is well pleasing to Himself.

Moses, as I said, was much with God. On two occasions he was with God alone for forty days and forty nights, and not only so, but God Himself showed him the pattern of the tabernacle. Think of the wondrousness of it, God indicating to Moses not only the detail and the pattern of the dwelling-place which God's people were to construct for Him, but no doubt letting him into the secret of what the different items represented. You can well understand God showing him the pattern, but Moses would not have had that instruction merely as carrying in his mind certain mechanical details, certain formal specifications, but his heart would be in it. You can understand with what pleasure God would speak to Moses of the tabernacle as typifying the whole universe in a coming day, in which He will find His pleasure, and in which He will be served, with all taking its character from the ark.

The first item that God gave instructions to Moses about was the ark. When it came to constructing the tabernacle, the ark did not come first, but when God gave instructions as to the system in which He could take pleasure and dwell in complacently, the first thing He speaks of to Moses is the ark. Moses would be impressed as he began to take account of who it was that the ark typified. God said to him "They shall make an ark of acacia-wood; two cubits and a half the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof" (Exodus 25:10). Think of the wondrousness of it that a divine Person was to become Man, and to enter into such wonderful limitations as are there typified. They are not great measurements, but well within the compass of man. He, who was the Creator of heaven and earth, the God who upholds all things by the word of His power, He was to come in in such conditions. And in entering into manhood was to give character to, and impress His own precious features on, the whole system in which God would find His dwelling-place. Any thoughts of self-importance that Moses might tend to have in his own mind would be rebuked. How often do thoughts of self-importance arise in our minds. But how quickly they are rebuked, dear brethren, if we are in the presence of God, and see Christ there; Christ according to divine thoughts. One great enough personally and morally to bring in the moral universe, and secure it as marked by features that God could delight in and dwell in complacently. And yet our knowledge of Jesus is connected with His having come in in such a way that He could move amongst men. "The Word became flesh, and

dwelt [or tabernacled] among us" (John 1:14). Anyone dwelling in Capernaum would have been able to see Him moving about in the likeness of men. Yet, as their eyes were opened, they would say to themselves, 'This is the Creator'. You can understand their hearts being held as they would watch Him, as they would take account of the features that marked Him.

Was there anything in the nature of self-assertion or self-display? No, dear brethren, He had entered into manhood for the pleasure of God. He would fill out the position into which He had entered in a way which would magnify it morally and make it glorious, with no element of independence, no thought of seeking a place for himself. His Father's will, His Father's glory, His Father's name, were always precious to His heart. I do not think it is in any way fanciful to think of God speaking to Moses about the ark, and He who it typified, and then the whole system that would be built up around it. All the principal parts of it were to be of acacia-wood, the same kind of wood of which the ark itself was to be made. The ark itself was to be overlaid within and without with pure gold, and the boards also were overlaid with gold. How Moses' spirit would be subdued. How it would be affected as God spoke to him of the whole system which He intended to bring in, which was typified in the tabernacle, but which was all to take its character from a divine Person entering into manhood, and becoming such a Man as He was. We find Him saying in the prophet Isaiah, "I was not rebellious; I turned not away back. I gave my back to smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting" (Isaiah 50:5, 6).

Think of the grace of it, dear brethren. Those that plucked off the hair, and so on, would call forth in any of us, save as we are formed by the Spirit of Christ, the very opposite of meekness. But the Lord Jesus could say, "Take my yoke upon you, and learn from me; for I am meek and lowly in heart; and ye shall find rest to your souls" (Matthew 11:29).

Well, beloved brethren, I believe we shall only really appreciate the meekness and gentleness of Christ, the moral excellence and greatness of it according to God's estimation, as we are with God. I do not believe any amount of reading about it will impress us with it. But if we are in the presence of God, and get God's view of Christ and the system which takes character from Him, we shall begin to get an impression of the moral excellence of the spirit of meekness which has shone out in Jesus. In this scripture Miriam and Aaron were speaking against Moses. Miriam was the elder, and she apparently stepped out of a sister's place and took the lead, a very solemn matter. No one knows what may happen if things begin to develop like that. Here Jehovah Himself takes it up, taking the matter in hand, calling to these three and saying to them, "Come out ye three". Think of the solemnity of Jehovah calling on three saints, a sister and two brothers, and saying, Ye three, come out to meet God. I am not suggesting that there is anything of that sort present amongst us here. I am only speaking of the solemnity and the seriousness of it. If a sister steps out of her place, and begins to lead in rivalry, God may act suddenly in regard of her. "Jehovah spoke suddenly to Moses, and to Aaron, and to Miriam, Come out ye three". Moses did not need to do a thing, or speak a single word. Jehovah came down,

and then He called Aaron and Miriam. It was Miriam and Aaron who spoke against Moses. Jehovah called Aaron and Miriam. He would have things in their right order, and He said, "Hear now my words: If there be a prophet among you, I Jehovah will make myself known to him in a vision, I will speak to him in a dream. Not so my servant Moses".

You can understand Miriam and Aaron for the moment despising Moses; he was so meek, but Jehovah says, "my servant Moses". What greater commendation could there be? "Not so my servant Moses: he is faithful in all my house. Mouth to mouth do I speak to him openly, and not in riddles; and the form of Jehovah doth he behold. Why then were ye not afraid to speak against my servant, against Moses?" So that Moses, was one who had to do with God, being in the presence of God continually. In the end of Numbers 7 we read that Moses went into the holiest to speak to God, and God spoke to him. God anticipated him. He would be impressed as God continually spoke to him.

When we come to the book of Genesis it is also a question of greatness. Not so much the moral greatness of being formed according to Christ, but the greatness that consists in spiritual substance. It says that "Isaac sowed in that land, and received in the same year a hundredfold; and Jehovah blessed him. And the man became great, and he became continually greater, until he was very great. And he had possessions of flocks, and possessions of herds, and a great number of servants". That is what the Spirit of God is stressing in Isaac. Not so much greatness in moral conformation to Christ, but rather great wealth of spiritual

substance. In that connection what is stressed is first of all where he sowed, and then secondly that he was active in digging wells. Those are two important principles, dear brethren, for us to recognise in connection with the acquisition of spiritual wealth.

I think there is a tendency sometimes amongst us, if any brother or sister is seen to be possessed of a certain amount of spiritual wealth, to think that it is all a matter of sovereign gift. I am not denying the sovereignty of gift. We always recognise that, but at the same time, spiritual wealth is not acquired only on those lines. The great principle is "he that sows to the Spirit, from the Spirit shall reap eternal life" (Galatians 6:8). That is, spiritual wealth is not so much a matter of gift in sovereignty, it is a matter of having followed right lines. This is a farming country, and I need not say anything to the brethren about sowing and reaping. They know all about it. They understand perfectly that they will not get a crop if they do not sow; but then the same thing applies in spiritual things, that if we would acquire spiritual wealth we must see that we sow, and sow in the right land. It says, "Isaac sowed in that land;" that is, in the land of God's purpose. Sowing to the Spirit is very largely a matter of what we give our minds to. If we will allow our minds to be controlled as the Spirit of God would control them, the Spirit will not occupy them with worldly things, with fleshly things, with things that are of only transient importance. He will occupy them with the things that are eternal, with things that are pure, and just, and lovely, and of good report.

Caleb, in Old Testament history, said of that good land which he had in his heart, "The land ... is a very, very

good land" emphasising the goodness of it, and saying, "If Jehovah delight in us, he will bring us into this land" (Numbers 14:7, 8). There is no difficulty about that. "He that sows to the Spirit, from the Spirit shall reap eternal life". The mind is the inlet to the affections. The great attraction of things above is that Christ is there. "Seek the things which are above, where the Christ is, sitting at the right hand of God: have your mind on the things that are above" (Colossians 3:1, 2). That is to say, having His place there deliberately; as though to remind us that His interests are not bound up with the earth, save in respect of the fact that the assembly is here, but with heavenly things.

It says that "Isaac sowed in that land, and received in the same year a hundredfold; and Jehovah blessed him". But then there is not only the idea of sowing, but of digging, and that is evidently the exercise of getting rid of everything that would obstruct the free movement of the Spirit. He removed what would stand in the way of the water springing up. The Philistines were always stopping up the wells. That is what the natural mind working in the things of God nearly always does. It stops up the wells, so that there is no freshness. The natural mind attempting to compass divine things always robs them of their freshness, and we have to beware of the Philistines. Any tendency to hold the truth of God merely in the natural mind will fail. There may be a tendency to take on the truth in terms, and the tendency perhaps to place things in pigeon-holes, so to speak, and all that kind of thing. The truth of God cannot be held in that way. It must be held in the Spirit, and then it will be in constant freshness, just like a fountain of water springing up. It says, "Isaac dug again the wells of water

that they had dug in the days of Abraham his father, and that the Philistines had stopped after the death of Abraham; and he called their names after the names by which his father had called them". The truth remains the same, but it is taken up afresh in fresh energy in the Spirit, so that it is held in freshness, in living power and enjoyment. The names are the same; the truth does not change, but, taken up in fresh exercise, it is held in a fresh and living way.

As Isaac dug these wells, the shepherds of Gerar strove with Isaac's shepherds, and said, "The water is ours ... And they dug another well, and they strove for that also". The Philistine element in ourselves always has to be reckoned with. Whatever is brought forward in freshness, there is the effort, so to speak, to claim it in the power of the natural mind, and say, 'That is ours', but then a spiritual person will go on. Isaac went on. We must have the truth in freshness. There is nothing satisfying for the saints or for God if the truth is not held in freshness, so the more the Philistines strove, the more Isaac went on digging further wells, until he comes to a point when there is no more strife. He reaches the truth in such a way that the Philistines cannot rob him of it, they cannot claim it. Jehovah had made room for them.

I just referred to that as a matter which we must carry with us all the time we are here, the importance of seeking to acquire spiritual substance so that we are not poverty-stricken. Jehovah said, "None shall appear before me empty" (Exodus 34:20). It is a shame to us if we are barren. God would not have barrenness in His land, or lack of substance in His house. The scripture speaks of the fatness

of His house, but the enjoyment of that depends on our recognising, of course, that we are entirely dependent on the Spirit of God. It is largely dependent on us as to whether we will sow and dig, and maintain the exercise of digging so that the wealth God gives us in the way of the truth known substantially may be held by us in freshness.

Then finally we come to the history of Mordecai, and he, I believe, represents one who became great because of the way he faced the working of evil. While we are here, we must expect to have to face the working of evil; not that one is setting a premium on evil in the assembly, far from it, but we have to remember that so long as we are here we are in the presence of hades' gates. There will be the constant plotting of evil to seek in a skilful and systematic way to nullify what is of God. We are in the presence of it. The Lord has said in regard to the assembly that "Hades' gates shall not prevail against it" (Matthew 16:18). But hades' gates are there and we must recognise that, hence the need for continual watchfulness.

The first thing that marks Mordecai is this constant watchfulness. He sat in the king's gate. Even after he had been led in triumph through the city as the man whom the king delighted to honour, it says, "Mordecai came again to the king's gate" (Esther 6:12). Nothing succeeded in diverting Mordecai from sitting in the king's gate. I understand that the king's gate is simply the principle of judging every matter as to how it affects God. The gate was always the place of judgment, and Mordecai sitting in the king's gate would mean that he was one who had habituated himself to looking at everything as it arose, as to how it affected God. He would have a spiritual

judgment of it from that standpoint; not how it affected himself, but how it affected God. Therefore when these two chamberlains were plotting and seeking to lay hands on king Ahasuerus, Mordecai is aware of it. There is no working of evil among the saints that God will not expose and make clear to those who are watchful and considering for Him. It is a very important element to be found in the assembly, that there are those characterised by watchfulness, and considering in all things for God, because then the true character of anything that is working secretly will become manifest to such. "The thing became known to Mordecai, and he related it to Esther the queen, and Esther told it to the king in Mordecai's name". The assembly is brought into it, and the matter is taken up before God in purity of motive as considering for God only, for this is what Mordecai represents. These are important elements; and then inquiry was made. Care was taken to investigate the matter, so that with these elements there the whole thing is exposed and dealt with in a right way. But all hangs first of all on Mordecai, who was sitting in the king's gate.

Another thing that marked Mordecai and which constituted an element in his greatness, is what comes out in chapter 3. That is, that he would not under any circumstances yield to the flesh. This is very elementary, but it is very essential, and something that has to be maintained by us right through to the end. One has often referred to the apostle Paul, and one marvels at him. After he had been caught up to the third heaven and into paradise; even after that, with all the light he had, and even with the thorn for the flesh to buffet him, he says to the

Corinthians, "I buffet my body, and lead it captive, lest after having preached to others I should be myself rejected" (1 Corinthians 9:27). That shows what the flesh is even in an apostle, even in a man who has been into paradise, and there is no other way of meeting it, but by having war with it. The element of self-seeking was having a damaging effect. All the princes were giving way to it. You may say the king had commanded it. We have to take the history as it stands. God was in that, in order to bring out what was in Mordecai, and to bring about a great deliverance for His people. Any element of falsity or untruth that comes in amongst the saints, if it is allowed to go on, will rob God of His pleasure in His people. What Haman had in mind was to destroy all the Jews. Haman was not intent simply on his own glory. All the princes bowed to him, but just one man, Mordecai, stood his ground and whatever it cost he would not yield to this working of the flesh as set forth in Haman.

These are two elements of greatness in the presence of evil; that is, maintaining the principle of sitting in the king's gate, judging of every matter as to how it affects God; and along with that the purpose of heart that will not yield to the flesh. We know how successful it was eventually in this history in the book of Esther. We find that Mordecai is the one who is prominent, and also Esther comes in. She is the counterpart, so to speak, of Mordecai. Mordecai stands out as the responsible element; and Esther is the subjective answer to what is seen in Mordecai, for she was brought up by him, and even after she became queen she did as he told her. She sets forth the results of subjection, and of abiding under the influence of one Man.

That is what characterised Esther, and so, I believe, there are two things of particular importance in her. She was subjected to a process with a view to being pleasing to the king, "six months with oil of myrrh, and six months with spices". One would say this to all the brethren, young and old, brothers and sisters, that one great thing to be pursued is to consider and cultivate what is pleasing to God. There is nothing spectacular about that. It may involve a considerable process of training. "Six months with oil of myrrh, and six months with spices" may have seemed a long while to Esther, but it had in view her becoming pleasing to the king. We can only cultivate that under the influence of one Man, and Esther secretly was under the influence of Mordecai. Actually she was in the charge of Hegai, the one who was placed over the virgins, possibly typical of the Spirit, and then as being pleasing to the king she acquired power with the king. The more pleasing we are to God, the more power we shall have with Him.

So another thing comes into view. When a crisis arises she is prepared to lay down her life for the brethren. She must go into the king whatever it costs, and she says, "If I perish, I perish". Then she puts on her queenly robes and goes in to the king, and the king holds out to her the golden sceptre, and Esther touches it. I believe God, so to speak, would set before us a golden standard, the standard of the divine nature. Do we love the brethren? If we love them we ought to lay down our lives for them. "Hereby we have known love, because he has laid down his life for us; and we ought for the brethren to lay down our lives" (1 John 3:16). Am I up to this standard? If I am, I

shall have power with God. If you love the brethren you will have power with God in relation to them.

Esther drew near and touched the golden sceptre, and the king gave her her request. Esther's power with the king was largely the effect of Mordecai's influence, so in the verses read in chapters 8 and 9 the Spirit of God enlarges on the glory and greatness of Mordecai. In chapter 8 it says that "Mordecai went out from the presence of the king in royal apparel of blue and white". That is very suggestive. It is the day of his vindication. It is not at present the day of our vindication, save in a moral sense perhaps, at times. But there is this royal apparel of blue and white, the heavenly colour and what is pure, and "with a mantle of byssus and purple". All this is very suggestive of the greatness of Mordecai as developed in the presence of evil. Then in chapter 9 it says, "Mordecai was great in the king's house, and his fame went forth throughout the provinces; for the man Mordecai became continually greater".

That is all one had to say, dear brethren. One trusts it may be serviceable, and may stimulate with us the desire for that true greatness which is of God, and according to Christ, and in which God Himself is glorified.

Cambridge, N.Z., December 1946.

JACOB, GOD'S PEOPLE, AND ISRAEL, HIS INHERITANCE

A J Gardiner

Numbers 21:4 - 9, 16 - 18; Numbers 23:10, 21 - 23; 1 Corinthians 1:1 - 3; Ephesians 1:1 - 6

We were speaking this morning of the cross of Christ and of the answer to it in the Spirit. I wish to follow on that line a little this afternoon, and to show that, as the import of the cross of Christ is apprehended, and its power known by the Spirit, we are able to take account of the saints, ourselves among them, of course, in a double way. This is suggested in the words which we get in each of the four of Balaam's prophecies regarding Jacob and Israel. I have only read from two of those prophecies, but it will be found that in each of the four the people of God are referred to both as Jacob and as Israel. Jacob does not necessarily mean the supplanter, but sometimes stands for the people of God here as in testimony and responsibility according to the will of God. So at the end of Psalm 78 we read that David was taken from the sheepfolds to feed Jacob His people, God's people, and Israel His inheritance. That is what I have in mind, that Jacob and Israel come into view following on the brazen serpent and the springing well. Jacob being God's people as here in testimony according to His will, answering to what we have in the first epistle to the Corinthians, and Israel being God's inheritance; that is, the saints of God in their dignity

in sonship as ministering to His pleasure, answering to what we have in Ephesians.

Well now, the cross of Christ has a double aspect. On the one hand it represents God's judgment of man in flesh, and a very severe and unsparing judgment it is. On the other hand it represents the world's estimate of Christ, and the world's estimate of those who are true to Christ. So that there are these two aspects of the cross of Christ. They are closely connected, and the more we are true in our own souls and walk to the cross of Christ as the expression of God's judgment of man in flesh, the more we shall come into despisal and rejection by this world, so that the two are closely related. The world is made up of man and his will, and his ambition and his independence of God and his glory. Jude speaks of those who speak great swelling words, having men's persons in admiration because of advantage. That is very characteristic of the world, and any person who appreciates the cross of Christ would completely disallow anything of that kind. He would not allow the very beginnings of it in his own soul; it would be entirely contrary to the bearing of the cross of Christ. As going through the world characterised by that spirit his very movements and attitude become a condemnation of the world, and he thus comes in for the same reproach and rejection, the same despisal as Christ did. He finds that the result of carrying in his soul the cross as representing God's judgment of man, and being true to it, is that he comes in for the world's judgment of Christ. The world has the same contempt for him as it had for Christ. Paul says, "But far be it from me to boast save in the cross of our Lord Jesus Christ, through whom the world is

crucified to me, and I to the world" (Galatians 6:14). That is, it was reciprocal. He judged the world in the light of the cross of Christ, and the world judged Paul according to what its estimate of Christ was.

Now it is not all at once that we arrive at these things, and the section of the book of Numbers from chapters 11 to 21 has in mind that God's people should learn by experience what flesh in themselves is. God knew it from the outset. It was not a question of God having to discover it, it was a question of God's people having to discover it, in order that they might learn how God had dealt with it in the cross of Christ, and the answer to it in the Holy Spirit. We find when we come to chapter 21 that the children of Israel "journeyed from Mount Hor by the way of the Red sea, to go round the land of Edom; and the soul of the people became impatient on the way". Edom was their brother, and a most unreasonable brother he was, as we may read from the previous chapter. Israel had only requested that they should be allowed to go through his territory; they promised to keep to the king's highway, they even promised to pay for any water they drank, and yet for all that Edom refused to give them passage. And here God does not say a word about Edom. What He had in mind in setting Edom in proximity to Israel was that, by Edom's contrariness and unreasonable attitude, what the flesh was in Israel should prove itself. And therefore, dear brethren, it may be sometimes that in God's ordering we find ourselves set amongst some who are a great test to us, but what has God in mind in it? God did not say a word about Edom; He would deal with Edom in due time. If we want to know what God thinks about Edom we can read

Obadiah and Amos, and others of the prophets, but for the moment He was not saying a word about Edom. The whole point was that His people might discover, in the presence of what was so unreasonable, the true character of the flesh in them. It says, "the soul of the people became impatient ... and the people spoke against God, and against Moses, Why have ye brought us up out of Egypt that we should die in the wilderness? for there is no bread, and no water, and our soul loathes this light bread". A most terrible conclusion, "our soul loathes this light bread". That is, Christ as the manna was loathed; that is what flesh is capable of. And so it says, "Then Jehovah sent fiery serpents among the people, which bit the people; and much people of Israel died". God was bringing home to the people what the source was of the murmuring and the loathing of the light bread; it was the serpent, the poison of the serpent was in them and could not be eradicated. A solemn thing for us to come to, dear brethren, that the poison of the serpent is in our flesh and cannot be eradicated. It is what we are in flesh, as it says in Romans 8:7, 8 "Because the mind of the flesh is enmity against God: for it is not subject to the law of God; for neither indeed can it be: and they that are in flesh cannot please God". A most solemn thing to come to; to discover it in ourselves. That is what they had to come to, and then as coming to it, God set before them His remedy. They cried to Moses and asked him to pray to Jehovah that He would take away the serpents from them, but God did not take away the serpents. There is no word that He took the serpents from them. It is not a question of removing the serpents. It is a question of setting us up in Christ by the

Spirit in an entirely new power and life. It is not a question of mending the flesh or improving it; it is a question of judging it and of setting us up in Christ by the Spirit. And so God told Moses to make a fiery serpent and put it on a pole and everyone who looked upon it lived. We know what answers to that, as we read in the Lord's own words in John 3:14, 15 "As Moses lifted up the serpent in the wilderness, thus must the Son of man be lifted up, that everyone who believes on him may not perish, but have life eternal".

The Son of man is a title of the Lord Jesus as the One who has come in as Man to take up all that God had in view for man. But before He could take up all that God had in view for man, He must also take up and remove all that lay upon man. Man being what he is, the Son of man must be lifted up on the cross. That is, He must, as made sin, endure the judgment of God against sin, so that sin in the flesh might be condemned. Thus it says in Romans 8:3, "God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh". Now that is set before us objectively in the cross of Christ. There was a divine necessity that the Son of man should be lifted up, but then divine love entered into it, so it says, "God so loved the world, that he gave his only-begotten Son" (John 3:16). So there is, as I say, the love of God, a wonderful expression of it, His only-begotten Son, and there is the love of Christ in it too, a twofold lever, as power in our souls to accept the truth. The answer to the look of faith, by which the truth is accepted, is life eternal, and this is in the Spirit. That is how God has met the position. He has set us in Christ, in the life of another Man, for the Spirit is

the Spirit of life in Christ Jesus, and with power to move in accordance with it. From this point they journeyed; they no longer wandered, they journeyed. It is a point reached in our souls from which there is definite progress. So it says, after introducing certain intermediate journeyings, "And from thence to Beer: that is the well of which Jehovah spoke to Moses, Assemble the people, and I will give them water". Now this is evidently an allusion to the Holy Spirit, and the Holy Spirit, I venture to say, viewed collectively. We have to learn the gain of the Spirit individually, which is what is in mind in John 3:16 -- "Whosoever believes on him may not perish, but have life eternal". But the springing well in Numbers 21 is the Spirit recognised collectively, as the only power for life and freshness and living ministry, so to speak, when we come together. So it says, "Then Israel sang this song". They all sang it. "Rise up, well! sing unto it". That is what should mark us when we come together as we are now, or at reading meetings, or on any other occasions. When the saints come together there should be this attitude of mind with us, that that is our outlook, "Rise up, well!" That is, we are not going to rely upon natural ability, we are not going to take things as a matter of course. We rely upon the fact that if there is to be any living ministry, it can only be in the Holy Spirit. Then it says, "Well which princes digged". There is responsibility on the part of the brethren, viewed in their princeliness, to dig the well. It may be a special responsibility on those who are leaders, but still one would not limit it to that, but there is a responsibility to dig the well. Digging the well simply means getting rid of all that hinders the free movement of the Spirit among

us. "Well which princes digged, which the nobles of the people hollowed out at the word of the lawgiver, with their staves". The direction of the lawgiver involves that there is practical subjection to the Lord, and the staves, which would normally be most unlikely instruments to dig a well with, would speak of dependence. If the Spirit of God is recognised as the only power for bringing in what is living and refreshing for the people of God, the action of the Holy Spirit will only be realised amongst us as we ourselves are marked by dependence. Therefore the princes are responsible to dig the well by the direction of the lawgiver, and it must be with their staves. The element of dependence must always enter into it.

Well now, following on this we come, as I indicated at the outset, to Balaam's prophecies. I do not want to touch on them in any detail, except to call attention to what I have already referred to, and that is, that in all of them the people are referred to in the twofold light of Jacob and Israel. Jacob being God's people here in responsibility in testimony, and Israel being God's inheritance, what the saints are for His pleasure as sons. It is a great thing to have that two-fold view of the saints, and we are entitled to have that view of ourselves once we have learned to judge the flesh and to take account of ourselves soberly as those who are in Christ by the Spirit. It means that we can take account now of what God's thoughts regarding us are, and that without any unreality.

I would just refer briefly to the passages we read in Numbers 23. First of all there is the greatness of the saints in verse 10, "Who can count the dust of Jacob, and the number of the fourth part of Israel? Let my soul die the

death of the righteous, and let my end be like his!" There is a wicked man who had his eyes opened by God to see the saints as God views them, and he is constrained to say, "Let my soul die the death of the righteous, and let my end be like his!" One often thinks of this at a burial; it may be some obscure brother or sister, who has never figured at all in prominence in men's estimation, but he dies the death of the righteous, he dies in Christ, he dies as put to sleep by Jesus. He dies as one who has departed to be with Christ, and who will come out shining in Christ's glory in a day shortly to come. You can well understand Balaam, with his eyes opened by God saying, "Let my soul die the death of the righteous, and let my end be like his!" What would a burial in Westminster Abbey be as compared with the death of the righteous! It is a poor thing if we have low thoughts of the saints. The most humble, obscure, unlearned of saints is far greater than the greatest man on earth, if he is not among the saints of God. Then how numerous they are too. They may appear very small, local companies may often be small, and we may feel the smallness of things, but let us remind ourselves of the wealth that the Lord has under His hand in those who are fallen asleep. "Who can count the dust of Jacob, and the number of the fourth part of Israel?" They are referred to as the dust of Jacob, reminding us in a way that that is what we are in one sense. God remembers that we are dust; that is, the frailty of our condition.

Abraham, speaking to God, said, "I have ventured to speak ... I, who am dust and ashes" (Genesis 18:27). And so the saints are not boastful; they have learned the cross of Christ. They have learned to recognise that in themselves

they are dying people, so to speak, but then "who can count the dust of Jacob?" that is, the immense wealth that the Lord has in those who have fallen asleep. In one moment they will all be raised in His own likeness, and what a glorious distinguished company it will be then. Then in the next passage we read; it says, "He hath not beheld iniquity in Jacob, neither hath he seen wrong in Israel". God is entitled to look at His people according to what they are in Christ. He is entitled, if He pleases, to close His eyes to anything in their behaviour that is unbecoming. Not that I am making light of it, far from it; nor will God make light of it, far from it. But on the other hand He is entitled to close His eyes to all that, for all that has been met in the cross of Christ, and He is entitled to view them entirely apart from it all in Christ for His own pleasure. "He hath not beheld iniquity in Jacob, neither hath he seen wrong in Israel". That was God's answer to Balaam's effort, the effort of an enemy to curse the people of God. Balaam has to say, "I have received mission to bless; and he hath blessed, and I cannot reverse it". Hence, if that is how God views the saints let us see to it that we view them in the same way; that we do not regard them according to what God is not looking at, but that we regard them according to what they are in His sight. And he says further, "At this time", that is at the end of the wilderness journey, "it shall be said of Jacob and of Israel, What hath God wrought!"

Now to enlarge a little on what answers to Jacob and Israel, I have read these passages from Corinthians and Ephesians. In Corinthians the saints are viewed as God's people. You will remember that when God first sent

Moses to Pharaoh He told him to say, "Israel is my son, my firstborn. And I say to thee, Let my son go, that he may serve me" (Exodus 4:22, 23). God's first thought was a son, and the service of a son, and then on subsequent occasions when Moses was sent to Pharaoh his message was, "Let my people go, that they may serve me" (Exodus 7:16; Exodus 8:1, 20). The thought of a people connects itself with the service of God in the wilderness, while the thought of sons connects itself with the service of God in the land, and that is what is in view in these two epistles. You will notice that in each of them Paul calls himself an apostle by the will of God, showing that the truth that he was about to open up was specially important as definitely linked in his mind with the will of God. So this matter of the people of God here in testimony, the assembly of God in a place, on the one hand; and then the matter of sonship according to God's eternal purpose, applying to saints universally, on the other hand; both refer to the saints according to God's will. So in 1 Corinthians it says, "to the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints", or saints by calling. Then it goes on to say, "with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". We are now dealing with the assembly locally. I do not think you can speak of the assembly of God in a place, even in principle, if you have no saints there who are governed by the truth of the assembly. The mere fact that there may be saints in a place, and therefore abstractly those belonging to the assembly, does not warrant, as far as I see, any mention of the assembly of God in that place if they are not in fact moving together as governed by the light of the

assembly. For one great thought in the assembly of God in a place is that it can be taken account of as God's accredited vessel of testimony in that place. If you have two or three saints in a place moving together as governed by the light of the assembly, then, without assuming to be the assembly, which no instructed christians would do, you can speak of the assembly of God in the place in the principle of it.

Now the idea of the assembly of God is that of a dignified company with which the name of God is connected publicly. It stands in the place as a company, or vessel, with which God's name and testimony are identified. Now that is a great responsibility as well as a great privilege. The Lord Himself when here was the vessel of testimony. It was a testimony of grace, and He stood up in the synagogue of Nazareth where He had been brought up and said, "The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor" (Luke 4:18) and so on. He stood up publicly as the anointed vessel of testimony for God in that place where He had been brought up. Now Christ having gone on high and the Holy Spirit having come, the assembly takes His place as the anointed vessel for the expression of God in each locality. So in 1 Corinthians 12:12 the assembly is spoken of as the Christ. Paul says, "so also is the Christ". He is referring to the assembly. That conveys the idea of the assembly of God as an anointed vessel, composed of persons set together in a place, bearing the name of God and intended to maintain a testimony to God. They are part of His habitation and therefore they are to maintain amongst themselves the conditions suited to God's

habitation, so that people may get a right impression of God as seen in His sanctuary. Hence you can see at once, dear brethren, what a serious matter it is if any evil is found among the saints, because it is dishonouring the name of God. The name of God is called upon them, they are the assembly of God, and if any evil comes to light amongst them the name of God is brought into public disrepute in the place where they are, a most solemn thing. Hence the necessity for priestly care on the part of all the saints, brothers and sisters, old and young, alike. It was the priests' responsibility as well as their privilege to maintain what was suitable to God in His sanctuary, and that devolves upon us all the time we are here. Watchfulness as to that is to mark us; first in regard of ourselves, and then in regard of one another.

And so in order that they may be equal to this position of being the assembly of God in Corinth they are spoken of also as "sanctified in Christ Jesus". That links on with what we have been saying as to the cross and the Spirit. The cross is what the apostle brings forward in the first chapter to meet the unsatisfactory state of things at Corinth. He brings in the word of the cross, because every sort of evil was there, and the root of all that was there was that the man that God had ended in the cross had been revived at Corinth. That is the root of all the troubles amongst us, dear brethren. Whatever trouble arises amongst us, whatever its character, you can trace it to the fact, that the cross of Christ has not its place in our souls. If the cross of Christ, in the power and import of it is maintained in our souls, there will be no trouble amongst the saints. The saints are spoken of as sanctified in Christ

Jesus; that is, they are set apart to God in Him. How else could God commit His testimony to them? Anything committed to the first man is bound to fail. History proves that; so God does not commit His testimony now to the first man. He commits His testimony to an assembly of persons sanctified in Christ Jesus, those set apart to Him in the Man of His pleasure by the Holy Spirit. Such persons are saints by divine calling. So when the apostle is dealing in chapter 5 with the gross evil that had shown itself among the saints at Corinth, he says, "Purge out the old leaven, that ye may be a new lump, according as ye are unleavened" (verse 7), not in order that ye may become unleavened. That is, he brings to bear upon them what they are in Christ, sanctified persons in Christ Jesus, in order that they may learn to judge and discard everything that is inconsistent with it. Hence, it is of great importance to us, dear brethren, first to appropriate for ourselves the cross of Christ, and to get the gain ourselves of the presence of the Spirit of God. Then to learn to view ourselves, and our fellow saints, according to what we are, sanctified in Christ Jesus, unleavened. That is what we are, and as such God is pleased to entrust His testimony to us, in the place where He has set us, and the power for the maintenance of the position is the Holy Spirit.

Now when the tabernacle, God's dwelling place, was constructed, it was anointed in all its parts. Everything had to come under the anointing, the Spirit of God was to characterise everything that was done in God's dwelling place. So when we come together in assembly the Spirit of God should give character to everything. The Spirit of God imparts a certain dignity, a certain power, a certain

intelligence. The Spirit of God imparts to those who are characterised by Him something that is entirely of God, and marked out as not being of man, and that is what God is looking for in the assembly. If you look at Exodus 30, where you find the instructions for making the anointing oil, you will see that it had to be carefully compounded. That is, it can only be arrived at by a good deal of careful exercise. It was not only olive oil, but there was liquid myrrh and other spices in its composition. One might have intelligence in the Spirit and yet be marked by a certain uncouthness in the way things were done. But the anointing oil involves a carefully balanced compound, bringing in different features of the Spirit of God and of the Spirit of Christ, so that there is a certain dignity, and a certain grace, and a certain authority, and a certain intelligence, about all that is done. That is what God is looking for in His assembly. I believe the more we think about it the more we will see that the anointing ought to enter into everything that is done in the assembly; including, for instance, the giving out of notices and the raising of tunes. Everything that is done in the assembly publicly should bear the distinctive impress of the anointing, for the reason that God is publicly represented in it.

Now I refer to Ephesians. I was saying a moment ago, that in the recognition of the cross of Christ and the power of the Holy Spirit we are able to take account of ourselves, and of the saints, according to divine thoughts. It is a wonderful thing when we have believed in Christ and received the Holy Spirit, to take account of the fact that that is the result of God having wrought in us. All is really

of God. There has been the side of our responsibility to believe the glad tidings presented to us, and thank God we have done it, but having done it we have to recognise that all is of God, that all is the result of the work of God. The Lord makes that perfectly clear in John 3 that there must be new birth, an entirely new beginning, entirely of God. And God has thus operated, His love entering into it, because He formed a purpose regarding us before the foundation of the world. We are entitled now to take account of ourselves in that light. No longer thinking of our past responsible history, or indeed even for the moment thinking of our present responsible history as the assembly of God in a place; but taking account of ourselves as the subjects of divine purpose before the foundation of the world. Foreknown, as it says, "Because whom he has foreknown, he has also predestinated to be conformed to the image of his Son, so that he should be the firstborn among many brethren" (Romans 8:29). When we come to this side of things it promotes a spirit of worship. "Blessed be the God and Father", the apostle says, "of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ". That is, our blessings are spiritual and they are heavenly, they are not natural or earthly. "According as he has chosen us in him before the world's foundation, that we should be holy and blameless before him in love". That is to be realised now, dear brethren; we are not to put it off to the future; it will be established in actuality and perfection for eternity, but there is no reason why it should not be entered upon now. For all that is still future as to actuality, except our bodily condition of glory, may be anticipated

now in the power of the Spirit as the Earnest. He is the Earnest of our inheritance until the redemption of the acquired possession, and therefore there is no reason why we should not touch what it is to be holy and blameless before God in love at the present time.

God has marked us out for adoption, which has sonship in mind. We are marked out for this by Jesus Christ to Himself; that is, to God, "according to the good pleasure of his will, to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved". That is so blessed, dear brethren, that as the Spirit of God unfolds these things He does not leave us occupied with ourselves. He leads up to this in that He directs attention to Christ where He is, apprehended as the Beloved, the One who is abidingly the centre and object of the Father's affections. The centre of heaven, you might say, the centre of love, and God has taken us into favour in Him. We are right at the very centre of love in Him who is the supreme object of love, and that is Christ, the Beloved. It is God's purpose that we should be so, and with that in mind a divine Person became incarnate, and in doing so took up sonship according to God's pleasure, and accomplished redemption and has taken His place in glorious manhood. He is God's Son in His presence. There He is now, the Beloved, and we stand in favour in Him according to the good pleasure of God's will.

But then, dear brethren, how can we touch these things practically if we go on with the flesh? If we do not accept the cross and recognise the Spirit, how can we practically enter upon these things? However good the light may be, we can only prove the liberty and joy of

sonship in the Holy Spirit. If we feel we do not know these things as we should, let us each one get to the Lord as his own Teacher, Rabboni, as Mary Magdalene did. The Lord will not fail us if He sees that we really want to get into them, and as we do, there will be more for God at the present time. So there is not only the idea of Jacob, but there is also the idea of Israel, Jacob His people -- Israel His inheritance. May the Lord graciously bless what has come before us.

Okaiawa, N.Z., January 1947.

SERVANTS OF GOD

A J Gardiner

Isaiah 54:17; Job 1:8; Job 42:5 - 8; Numbers 14:6 - 10, 24; Psalm 18:30 - 33; Luke 2:36 - 38

I want to speak, dear brethren, of serving God, and to seek to show the encouragement there is in the Scriptures for everyone of us, whether it be brother or sister, to be here definitely as serving God. The scripture we commenced with in Isaiah is one of particular encouragement, for Jehovah says that it is the heritage of the servants of the Lord that "No weapon that is prepared against thee shall prosper; and every tongue that riseth against thee in judgment, thou shalt condemn". He says, "This is the inheritance of the servants of Jehovah; and their righteousness is of me, saith Jehovah". It is as though God would say to everyone who is prepared to take up the exercise of serving Him, whatever form that service may take, that they can afford to do so in singleness of heart with the assurance that God will stand by them. He will, of course, afford to them any adjustment that they may need. He will have His own way with them. The Scriptures are full of God's ways with His servants, but He would at the outset say that the servant need not be concerned about what others think or say about them, if, in fact, they are in singleness of heart serving God. "Their righteousness", Jehovah says, "is of me". In speaking of serving God, one is not limiting one's thoughts to serving in ministry, or anything of that kind. I think the Scriptures read will show

that servants of God is a term that goes far wider than serving in the power of gift in the ministry of the word, or in the gospel. Certainly there is no suggestion of any such thing in the case of Job, yet he is one of whom God speaks as "my servant Job". The thought of serving God is a very wide one.

I want to refer to these cases of Job, Caleb, David and Anna in order to indicate different aspects in which serving God shows itself. I want also to show, not only, as the verse in Isaiah says, how God stands by those who serve Him, but also to show how He takes in hand any discipline that may be needed in order that they may serve Him more effectively. God will take that in hand Himself. I do not think you can read of any servant in the scripture who is not disciplined. In the case of Job the service that marked him in the first instance was that he was characterised by personal piety, concerned as to himself and his household to maintain practically what was pleasing to God. He was thus characteristically a servant of God, and God calls Satan's attention to him. That is a serious matter, you might say a surprising matter, that God should call Satan's attention to a servant of His, for God knew well that if Satan were allowed a free hand it would be in opposition to those who serve God. Yet God calls Satan's attention to Job, with the result that Satan was allowed to put his hand upon him to a remarkable extent, affecting him in his circumstances in a most grievous way, and affecting him also in his body and in his health. What God had in mind was to bring out, I believe, the indestructibility of His own work in Job.

In speaking to Satan in chapter 1 about Job, God calls

him "my servant Job", and similarly in chapter 2, but in the remaining chapters to chapter 41 inclusive, there is no reference to "my servant Job". In chapter 42, four times over in a very short space of time, God uses the same expression and says "my servant Job". That is what Job was as serving God. He had come through, in no way damaged by what God allowed Satan to bring upon him; but rather greatly enhanced. That shows that whatever Satan may do against those who serve God, the thought is that he is not to prevail, even as the Lord says that hades' gates should not prevail against the assembly, which is particularly the vessel of service Godward. Whatever Satan does, faith understands that God has the matter well under control for those who are really serving Him; that is, those who have no other motive, whose activities and outlook are just in that one direction of serving God and doing His will. I say this, that in regard of all such, whatever evil there may be in opposition to what is of God, God is in complete control of it, and uses it for the furtherance of His pleasure in His servants. At the end of the book God has it in mind to bring Job into more complete liberty, and a fuller and better knowledge of Himself. He brings him to a point, as we know, where he says, "but now mine eye seeth thee: Wherefore I abhor myself, and repent in dust and ashes".

In order to bring Job to this point, God brought before him His wonderful wisdom and majesty, and concluded by drawing his attention to the creature who is king over all the children of pride. No one was able to handle him but God. I believe it is an allusion to Satan, one who cannot be handled by anyone but God, but then we are in the light of

this, that God has handled Satan. The Son of God has been manifested, to "undo the works of the devil" (1 John 3:8). That is a wonderful thing, and the manner of the undoing of the works of the devil has been most marvellous, bringing to light what God is in His blessedness. Think of it, that the Son of God has come into manhood, an incorruptible Man. He has met Satan and been into death to accomplish redemption, yielding Himself, to pay the full price needed if redemption was to be effected. So that we might receive the Holy Spirit, and be set up in the life of another Man, in the life which is in Christ Jesus, and have the Spirit of God's Son in our hearts. I say this, and much more, is involved in the way in which God has handled Satan. "We know that the Son of God has come, and has given us an understanding that we should know him that is true; and we are in him that is true, in his Son Jesus Christ" (1 John 5:20). The very fact of the power of Satan over men has become the occasion for the bringing in, in the incarnation and death and resurrection of our Lord Jesus Christ and His ascension to the right hand of God, of the greatest expression of divine love, and wisdom, and power. It has involved the setting aside judicially of the man that had come under Satan's power, the man that was susceptible to evil, and the establishment before God, holy and blameless in Christ, of those whom He has called. That is a wonderful thing, dear brethren, I do not know whether we sufficiently give ourselves to contemplate these great truths of the gospel, for if we would contemplate them more I believe we would come to the point that Job came to. He says, "Wherefore I abhor myself, and repent in dust and ashes". What brings us to

that point? Is it not the contemplation of the fact that no less a One than the Son of God has had to go into the place of death and judgment, which dust and ashes speak of, if we were to be lifted out of it, and set up before God in Christ according to the thoughts of His love.

Job says, "But now mine eye seeth thee". He saw God as He was known in creation. We see God as He is known in the glory of redemption. If we begin to appreciate this it will work out in complete self-judgment. Self-judgment is a term we often use, but which one sometimes fears is not as fully understood as it might be, because self-judgment means judgment of self, it does not mean judgment simply of what has been done. It means judgment of the root, the man that did the evil. That is what God would bring everyone of us to, and it is one essential element in spiritual stability that we arrive, in the light of what God has done in Christ at the reality of true self-judgment. In 2 Samuel 23 we read of David's mighty men; the first of his mighty men is one of whom it says "he fought against eight hundred, slain by him at one time". I believe that is a man who is marked by complete self-judgment. It does not say what the character of the enemy was. The remarkable thing is that he could slay eight hundred of them at one time. You wonder how he could do it. But I believe the spiritual suggestion of it is this, that if Satan brought eight hundred different influences of evil to bear upon one, one proves himself victorious over them all. They are all absolutely refused, eight hundred different influences of evil all brought to bear, pressing at the one time and all absolutely refused. The only man who can do that is the man who is walking in self-judgment by the Holy Spirit. A

man who is walking in self-judgment will refuse every influence that appeals to what he is in the flesh, and though there be eight hundred of them, so to speak, they are all rejected, and that constitutes the foundation of spiritual power. Job is called "my servant Job", and God supports him through all the discipline through which he was brought, and reaches His end with him, so that Job is brought into the fulness of liberty. There is no liberty like that of the one who has arrived at the end of himself, and has Christ before him. Now following on that God says to Eliphaz the Temanite, "Mine anger is kindled against thee, and against thy two friends; for ye have not spoken rightly of me, like my servant Job". What characterised Job as a servant of God was that he spoke right things of God. That is something that is open to everyone of us, to speak right things of God, and to move in this world in a way that is consistent with speaking right things of God. That is, to bear a right testimony as to God, supported by a walk in humility and holiness.

When we come to Caleb he is called God's servant at a critical time; for the people of God had been brought out of Egypt and they had reached Kadesh-barnea. They were not very far from the land, and it was God's desire that they should go into it. Twelve spies had been sent to spy out the land, and Caleb was one of them. Joshua was another and there were ten others. They brought back a report, supported by a bunch of grapes of Eschol, borne upon a pole between two men. They admitted that the land was a good one, but ten of them said that the difficulties of taking it were too great and they discouraged the hearts of God's people. That was a crisis. It was unbelief operating

in the spies and finding its answer in God's people, in the presence of which "Caleb stilled the people before Moses, and said, Let us go up boldly and possess it, for we are well able to do it" (Numbers 13:30). Then in the verses we read in chapter 14 Joshua and Caleb say, "The land, which we passed through to search it out, is a very, very good land. If Jehovah delight in us, he will bring us into this land, and give it us, a land that flows with milk and honey; only rebel not against Jehovah". Thus Caleb, and Joshua with him, is stimulating the people of God to go in for that which God has in His purpose for them. Why should we not stimulate one another to do that, dear brethren. Paul says in Ephesians 1:3, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ". We may well ask ourselves, What do we know of it? Can we give an account of it? Are we ready to go in for it? There is the power to go in for it. "If Jehovah delight in us", Caleb says, "he will bring us in". The Spirit of God has come down from heaven for that express purpose. The Lord says "But when he is come, the Spirit of truth, he shall guide you into all the truth" (John 16:13). Are we going to slight the presence of the Spirit of God amongst God's people, and refuse to take possession of heavenly things? That was the position here. Heavenly things were theirs as a matter of title. God's love had provided them for them, but now when it comes to the point of going in they say, "we are not able to go up". The difficulties were too great. What are the difficulties? They are really in ourselves, and all difficulties are overcome just in the measure in which the Holy Spirit is given place amongst us. Caleb was one as to

whom God said, "But my servant Caleb, because he hath another spirit in him, and hath followed me fully, him will I bring into the land whereinto he came; and his seed shall possess it". He is seen as characterised by an appreciation of heavenly things, not only an appreciation of them for himself, but having the ability and energy to stimulate God's people to go in for them. Actually we have to move into these things together, dear brethren. That was a serious matter. Caleb and Joshua, though having the heart to go in, had to wait for nearly forty years before they could enter in, not on account of any failure on their part, but on account of the unwillingness of God's people to move. What a serious thing that is. If I am marked by unbelief, or slothfulness, in regard to divine things, I may be hindering the saints of God from reaching practically their portion in the inheritance. We must remember that the state of spirituality in any company is simply the state of those who compose the company. If the greater part of the company are unspiritual and unbelieving, you will find little or no power in the company to move into the choicest things that divine love has prepared for us. This is a most serious matter.

The relatives of Rebecca said to her in relation to the servant, "Wilt thou go with this man? And she said, I will go" (Genesis 24:58). She did go; she and her maids rode upon the camels and followed the man; they definitely committed themselves to the power of the Spirit suggested in the camels, and they followed the man, who I believe, is typical of the Comforter, the Spirit of truth. "He shall guide you into all the truth" (John 16:13). We know how Isaac appreciated it. "And Isaac had gone out to meditate

in the fields toward the beginning of evening. And he lifted up his eyes and saw, and behold, camels were coming" (verse 63). "Behold" (as though when Isaac saw it his feelings were stirred) "camels were coming". It is not too much to say, that as the Lord sees the saints moving together in the power of the Holy Spirit, and in the bridal affections proper to the assembly, with desire to have part with Him in His own things, His feelings are stirred as He sees it, but does He see it? That is the point. Here ten out of the twelve, and then the whole congregation, apart from Joshua and Caleb, were marked by unbelief. The result was that for forty years, those who desired to go into the land were not able to go in, they had to wait for another generation. The Lord stood by Caleb and Joshua. It says, "And the whole assembly said that they should be stoned with stones". Think of the opposition to the truth, and the opposition to two faithful servants of God, which showed itself at that time. "And the whole assembly said that they should be stoned with stones. And the glory of Jehovah appeared". That is, the Lord came into the matter. "And their righteousness is of me, saith Jehovah". The Lord came into the matter and upheld Caleb and Joshua, and although Caleb and Joshua had to wait forty years before they could enter into the land, it was held in their hearts. They were supported right through those forty years. The Lord says of Caleb, "But my servant Caleb, because he hath another spirit in him, and hath followed me fully, him will I bring into the land whereinto he came; and his seed shall possess it". And as we may read from the book of Joshua he did so.

Referring now to Psalm 18, you will notice that the

heading of the Psalm is, 'To the chief Musician. A Psalm of David, the servant of Jehovah, who spoke to Jehovah the words of this song in the day that Jehovah had delivered him out of the hand of all his enemies and out of the hand of Saul'. The Psalm is a recital by a servant of God when he had come to the end of his experiences. 'In the day', it says, 'that Jehovah had delivered him out of the hand of all his enemies, and out of the hand of Saul'. I wanted to refer to this briefly. David, as we know, was a servant of God in a very marked way, a much more distinctive way than Job. Job is a servant of God characteristically, in his personal and home life, and he spoke right things of God. Caleb is called a servant of God in the particular feature that he appreciated the inheritance, and sought to stimulate the people of God to go in for it, a very valuable service. But David was a servant of God in a very wide and varied way. He was one used to bring deliverance to God's people, one used to collect material for the house of God, one used to institute the service of God in all its departments, and one used to compose many psalms that were valuable in that service. He had his failures, as we know, but God took in hand to perfect His work with his servant. It is a great thing that God does not give up those who serve Him. Even though they may fail He does not give them up.

David, in this psalm, recounts something of what he had learned of God as the result of the experiences that he went through. He says, "As for God, his way is perfect". What a testimony to God and to the faithfulness of His grace! When we think of what David's history was, that he should say, "As for God, his way is perfect". Then he

speaks of the word of God. "The word of Jehovah is tried". We were speaking this afternoon of "every word which goes out through God's mouth" (Matthew 4:4). David said, it is tried. That is to say, it has been put to the test; it is proved to be something that can be relied upon. You may safely govern yourself by it. That is the idea. David would say to himself, I always prospered as long as I was governed by the word of God. If I was in difficulties it was when I was not so governed. "The word of Jehovah is tried: he is a shield to all that trust in him". Then he speaks of God as a Rock. How blessed to be able to speak of God experimentally in this way. You can build upon a rock. There is something abidingly stable about a rock, and David's knowledge of God was such that he says, "For who is God save Jehovah? and who is a rock if not our God? The God who girdeth me with strength, and maketh my way perfect". That is one who is wholly subject to God's discipline. David shines in that way, as one who was always subject to God's discipline. One who is subject to God's discipline prospers. He may have to carry the results of his failures to the end of his days. God's governmental ways may follow him to the end. They did with David, "Now therefore the sword shall never depart from thy house" (2 Samuel 12:10). David had to carry what was governmental to the end of his days. The one who knows God, humbly submits to that, and understands that in the process, God is deepening His work with him, teaching him to abhor increasingly that in which he had failed, and teaching him increasingly to appreciate the grace that is working with him. He says, "The God who girdeth me with strength, and maketh my way perfect".

That is, God has a perfect result in mind for us -- "that we should be holy and blameless before him in love" (Ephesians 1:4). That is not to be put off to the future. It is something to be realised now, it is what God would bring us to, to be rooted and founded in love, and to be holy and blameless before Him in love. I believe God would bring us to it now, and it may be touched in assembly; for all God's ways with us have in mind that we may be fitted to fill out our place in the assembly now, and have our part now in the service of God.

David says, "Who maketh my feet like hinds' feet, and setteth me upon my high places". That is what we want to reach, dear brethren, our high places. I was saying that God "has blessed us with every spiritual blessing in the heavenlies in Christ". That gives us what our high places are. Are we able to tread them? We discover in assembly the measure of our ability to tread our high places, and that is what God has in mind, that we should be able to do. It is a question of being formed in holiness, in spiritual intelligence, and spiritual liberty in these things. Hinds' feet are feet that are able to move in regions where the natural man cannot move, and they thus refer to our ability to touch spiritual and heavenly things in agility and power, beyond the reach of the natural mind. That is what David reached as the result of God's ways with him. He became increasingly skilful in the service of God, so that this Psalm is addressed 'To the chief Musician'. All his experiences had in mind that he should be increasingly fitted for his service. Habakkuk, another servant of God, a prophet, closes his book on a similar note. He says, "For though the fig-tree shall not blossom, Neither shall fruit be

in the vines; The labour of the olive-tree shall fail, And the fields shall yield no food; The flock shall be cut off from the fold, And there shall be no herd in the stalls; Yet I will rejoice in Jehovah, I will joy in the God of my salvation. Jehovah, the Lord, is my strength. And he maketh my feet like hinds' feet, And he will make me to walk upon my high places. To the chief Musician. On my stringed instruments" (Habakkuk 3:17 - 19). That is the result that Habakkuk reaches.

Finally I refer to Anna in order to show, if it is necessary to say it, that serving God is not in any sense limited to brothers. Here is a sister brought forward. "And there was a prophetess, Anna, daughter of Phanuel, of the tribe of Asher, who was far advanced in years, having lived with her husband seven years from her virginity, and herself a widow up to eighty-four years". She is one who had herself been the subject of God's ways, ways which outwardly might seem severe. To have only seven years of married life, followed by eighty-four years of widowhood, seems like severity in God's ways, but was there anything in Anna to suggest that she was not happy in the position that God had brought her to? Nothing at all, although of such a greatly advanced age she "did not depart from the temple, serving night and day with fastings and prayers". You may rest assured that that was precious to God. I do not suppose that Anna was of any consequence to the high priest and the elderhood in Jerusalem at that time. She would be regarded as past any usefulness, probably an unknown woman, but a woman who was day and night under God's eye, departing not from His temple. The interests of God were her great concern, she had no other

indeed. "Who did not depart from the temple, serving night and day with fastings and prayers". The result of that is that God saw that she had part in anything that was moving spiritually. She was not left outside of it. The Christ of God had just been brought into the temple. Simeon had Him in his arms, and Anna comes in at that moment. God sees to it that she is in that, she would have her part in anything that is of spiritual value at that time. And so it is with those who serve God, that God sees that they have their part in it in the Spirit. They may even be cut off from it in regard to actual circumstances. Anna was not.

There are instances where saints have been cut off from having personal part in spiritual privileges, and yet have been entirely in them in the power of the Holy Spirit. That is what God always ensures in regard of those who truly serve Him, so this is placed in the Scriptures for our encouragement, for the encouragement of sisters who serve God to continue in it, and there is none who is able to support them in it but God. David says, "The God who girdeth me with strength". It is God who is going to support them to the end, those who have the mind and heart to serve Him. It says of Anna, "who did not depart from the temple, serving night and day with fastings and prayers; and she coming up the same hour gave praise to the Lord". She contributes her own quota, she yields something for the service of God; and not only that, she "spoke of him to all those who waited for redemption in Jerusalem". She knew them all and she spoke of Him. Job could speak rightly of God. Anna here, at the end, is brought into the current of what God is doing at the

moment. Her soul is filled with the light of God's Christ, and she "spoke of him to all those who waited for redemption in Jerusalem".

One's desire is that we may all be stimulated to serve God, and especially in relation to His own thoughts, and His interests and people. There is no greater privilege which can be accorded to us, and the opportunity for it in the presence of adverse conditions will soon be past. May the Lord encourage us, in whatever way the service of God is open to us, to take it up and to continue in it to the end, for His name's sake.

Richmond, N.Z., February 1947.

THE GLORY OF CHRIST AS PRESENTED IN THE ARK

A J Gardiner

Exodus 25:10, 11, 16, 17, 21, 22; Psalm 40:6 - 8; Psalm 73:1, 2, 17, 18; Numbers 10:33 - 36; Joshua 3:14 - 17; 1 Kings 8:6 - 11

I wish to say a word, dear brethren, as to the ark of the testimony, and the ark of the covenant, knowing that everyone who loves our Lord Jesus Christ will take an interest in every glory in which He is presented to us.

The scriptures I have read in Exodus and the Psalms bear on the ark of the testimony, on Christ presented in that light. The last three bear on Christ viewed as the ark of the covenant. The ark of the testimony is almost always connected with the wilderness. It is not so on one occasion, in Joshua 4:16, but in the main the ark of the testimony is connected with the wilderness. That fits in with what we had before us this morning, when we were speaking of the testimony of the Christ having been confirmed amongst the Corinthians.

In Exodus 25 God proposes to His people, as having redeemed them and brought them out of Egypt into the wilderness, that in that position they should make Him a sanctuary that He might dwell among them. Then, as His thoughts were unfolded, it appeared that in that sanctuary He was to be served, and moreover that the sanctuary was to be carried in testimony throughout the wilderness journey. At every place where they stopped it was to be set

up again complete. The service of God connected with it was to be set up. So throughout the whole of their wilderness journey they were entrusted with the privilege, and committed to the responsibility, of carrying this sanctuary in which God dwelt. They had to set it up according to His own requirements; defend it from every attack or intrusion upon it; maintain in it all that was suitable and pleasing to God; and see that every feature of His service was functioning in it. Hence, you can well understand that it would constitute a very real testimony to God among the nations they might pass, or with whom they might come into contact during their journey from Egypt to Canaan, a very real testimony as to the character of the living God. Normally it would be seen that He had a dwelling amongst His people characterised by holiness, and that His people, with Him dwelling amongst them, constituted a living system characterised by sacrifice.

Now these are features which are to be seen amongst God's people today. In Psalm 93:5 it says, "Holiness becometh thy house, O Jehovah, for ever". He has approached us by means of the precious death of Christ and we approach Him on that basis. As under the influence of the way that God has come out to us in Christ, we ourselves become formed in love; so that christianity is a system of constant sacrifice, not only in what we say to God, but more particularly in what we are as characterised by love. In this system, this sanctuary which the people of God were to provide for God's pleasure, the first item in the instructions which Jehovah gave to Moses was the ark. As the instruction unfolded it became clear that the ark was the centre of the system. It was not literally the centre

in a physical sense, in that it was actually in the innermost place at the extreme end of the tabernacle. But it was the first item, the most prominent one, which God indicated in His instructions, and one, I think we may say, which was intended to give character to the whole of the rest of the system. As an example of that I may point out that not only was the ark of acacia-wood, but the boards and bars of the tabernacle were also to be of the same wood. So also were the table and the two altars, so you will see that the system was intended to take character from the ark.

Another thing is to be noticed in connection with the ark, viewed as the ark of the testimony. That is, it is always, save possibly in the instance in Joshua 4, presented as covered. That is, either covered by the veil, being within the holiest and therefore to be seen only by one going into the holiest. Or when the system was in movement, covered actually by the veil, for the priests had to go in and take down the veil and with it cover the ark of the testimony. It was then covered with a covering of badgers' skins, and finally with a cloth wholly of blue. Thus covered it was carried. What I am seeking to point out is that the ark of the testimony is presented as hidden from view, and only to be apprehended by those who take up the exercise of going into the holiest, for only in the holiest could it be seen. That is important, because it is as we seek the presence of God, that we gain some impression of Christ as the ark of the testimony. That is to say, it is not something that is open to public gaze. It is not something presented, so to speak, in the initial testimony of the gospel. But it is something which is to be cherished, and cherished by God's people. For while in the old

dispensation only the high priest had access to the holiest, and that but once a year, in christianity the way into the holiest has been made open to us. We are encouraged and exhorted in Hebrews to draw near and to enter the holiest. It is contemplated that we will make a practice of withdrawing into the presence of God, not for the purpose of making our requests known in relation to our own needs, not indeed necessarily for the purpose of praying at all. For the holiest itself is not connected with the thought of prayer, nor necessarily exactly connected with the thought of worship, though that would result, but more to contemplate what Jesus is and has established in the presence of God.

So I read Psalm 40:6 - 8 because the Lord, in Spirit, is presented as saying, "Sacrifice and oblation thou didst not desire: ears hast thou prepared me. Burnt-offering and sin-offering hast thou not demanded; Then said I, Behold, I come, in the volume of the book it is written of me -- To do thy good pleasure, my God, is my delight, and thy law is within my heart". That gives us a clue to the idea of the ark of the testimony. It is Christ as having come into manhood with a view to establishing all that is in the will of God. And establishing it as cherishing it, as having it in His heart; not merely coming, so to speak, officially to do something as commanded to do it, but coming in as loving God's will and devoting Himself to it. So we read that the ark was to be made of acacia-wood. That is a particularly indestructible kind of wood, capable of much endurance, signifying, I believe, the distinctive and holy character, the incorruptible character, of manhood in which Jesus was found as having become Man. An order of manhood

proved in the temptations in the wilderness to be wholly incorruptible, and therefore wholly capable of going through an evil world maintaining all that was due to God, and in no way deflected or corrupted by it. We, as having through redemption received the Holy Spirit, are capable of being formed after the same order of manhood. Indeed, in the Spirit, we partake in it. As appreciating Christ, and abiding in Christ, we may take character from it, so that we ourselves become incorruptible. So it says in John's epistle, "We know that everyone begotten of God does not sin, but he that has been begotten of God keeps himself, and the wicked one does not touch him" (1 John 5:18). It is a kind of answer in the saints to what the Lord said of Himself in John 14:30, "The ruler of the world comes, and in me he has nothing".

When Christ came into this world He came in as cherishing all that was in the mind and heart of God to establish. He was going to carry it through and establish it whatever Satan or man might do, and the Lord carried through in triumph every item that was in the will of God. He surrendered nothing. In John 4:34 we hear Him saying, "My food is that I should do the will of him that has sent me, and that I should finish his work". Then again at the close we hear Him saying, "I have glorified thee on the earth, I have completed the work which thou gavest me that I should do it" (John 17:4), showing that He had carried it through. What He had cherished in His heart He had completed. Not a single item of the will of God was left uncompleted. He went into death in order to establish the will of God forever. In His death a basis was laid upon which God could effectuate His thoughts in mercy. So we

find that upon the ark of the testimony was placed the mercy seat, and from that standpoint God would speak with Moses and communicate His mind to His people. Moreover, in the ark was to be placed the "testimony that I shall give thee". It is mentioned once before the mercy seat is introduced, and after the mercy seat is introduced, it is mentioned again. It is set in the ark, "the testimony that I shall give thee". I believe the bearing of that is, that in answer to all that Satan brought into this world in introducing into God's creation a will contrary to God's will, God has first of all brought in in Christ One who loved His will and was governed wholly by it. He came in for the express purpose of effecting it, and then on the ground of mercy based in righteousness on His death, God is securing men of Christ's order, who likewise are governed by delighting in God's will, and are regulated by no other. That means in the full result that we see in Christ in God's presence the pledge of the bringing in and establishing of another world where the will of man in opposition to God is entirely set aside. A world composed of those who take character from Christ, and delight in God's will, so it is a world in which God can dwell complacently.

So the testimony in regard of Christ now, as we have it in Ephesians is "He that descended is the same who has also ascended up above all the heavens, that he might fill all things" (Ephesians 4: 10). He has already gone up far above all heavens with a view to filling all things. There is nothing more striking than that. I urge the brethren to contemplate it, that there is a Man now in the presence of God, who is going to fill all things. Let the power of it sink

into our hearts that the day is near when there will be no longer room for anything that does not take character from Christ. What a day for God! The day of Christ, in contrast to this present scene and all that marks it. A day when the whole universe will be filled with what takes character from Christ, and the greatest influence to bring that to pass will be the assembly, His fulness, the fulness of Him who fills all in all. I trust that what I have said will give you some little impression of what the ark of the testimony is. It is Jesus, known in the truth of His Person, a divine Person become Man, bringing into manhood an order of manhood wholly His own. A wholly incorruptible order of manhood, the great characteristic feature of which is that God's will is delighted in, and God's will is to be established. Moreover He is apprehended as having already gone through death and triumphantly risen again and having been exalted to the right hand of God, indeed, far above all heavens. From that point He is going to fill all things. That being so, what is the effect of it upon us, dear brethren? This is an item that we carry in testimony, these things having place in our hearts' affections. Obviously, one important result is that no other will than God's, nothing else but what is taking character from Christ, should prevail in the assembly. The bearing of the assembly at the present time as in testimony here, is that it is a sphere where God dwells; and where all things that are going to obtain publicly in the world to come have their answer morally at the present time. Hence the more we get the light of this in our souls, the more we shall be regulated by Christ in order to see that conditions in the

assembly are, in fact, pleasing to God as governed entirely by His will.

Then there is another thing, and that is illustrated by Asaph in Psalm 73. It has its result in preserving us from becoming affected by influences that otherwise might have a harmful effect upon us in this world. Asaph was a godly man, but he says, "But as for me, my feet were almost gone, my steps had well nigh slipped". The reason for that being as he says that "I was envious at the arrogant, seeing the prosperity of the wicked. For they have no pangs in their death, and their body is well nourished. They have not the hardships of mankind, neither are they plagued like other men". Then in verse 13 he says, "Truly have I purified my heart in vain, and washed my hands in innocency: For all the day have I been plagued, and chastened every morning". There is a child of God, one of God's people, and he is conscious of what it is to be continually under discipline. Every one of God's children is in greater or less degree under discipline. Not necessarily chastening in a severe form, scourging because of failure on our part, but every parent knows that his children, while they are children, always have to be in greater or less degree under discipline. That is to say there is a certain rule, involving sometimes limitations, which has to be maintained in the home for the instruction and preservation and development of the children. So with God's children, every brother and sister, if he is sensitive, knows that in some way or other he is constantly conscious of God's hand upon him, and necessarily so. We are conscious of the necessity for it, for we are to become partakers of His holiness. The more we understand God

the more we realise the necessity for it, but Asaph was feeling that he was plagued all the day long, and chastened every morning. He looked upon the wicked and he saw their prosperity, apparently having no difficulties, and so on. That was the point of view that Satan was careful to present to Asaph. So powerful was the effect of this upon him that he said his feet had well nigh slipped, until, as he says, "I went into the sanctuaries of God; then understood I their end". That was his salvation; he went into the sanctuary of God. If we resort to the holiest we shall get an apprehension of Christ in His ability to establish God's will, and bring in a world entirely according to Himself for the pleasure of God. That means we see that this world, whatever conditions are like and however the wicked may seem to prosper for the moment, is bound to come to an end. You see the utter worthlessness of all that pertains to this world. If you have in your soul the light of One in a dominant position from which He will fill all things. That means the setting aside for ever of the system of things in which the wicked flourish. To have Christ in our hearts as the ark of the testimony is more than preservative. It gives us a right judgment as to what this world is morally, and enables us in a satisfied way to be completely apart from it, and wholly given over to the testimony of God to which we have been called.

Now I speak of Christ as presented in the ark of the covenant. The ark of the testimony, as I see it, is the One who enshrines a testimony which God is giving and which the saints are carrying, that a day is near when God's will will be established publicly. The ark of the covenant is the one who enshrines, and gives effect to, all God's thoughts

of love concerning His people. It is a very great thing to appreciate Christ in that light also, as the One who is powerful to make good every thought of love and blessing which God has formed regarding His people. I have read the three passages, in Numbers 10, Joshua 3 and 1 Kings 8, because they present the ark of the covenant in three positions. In Numbers we have Him as coming into view when the people of God first set out upon their first journey in the wilderness, as committed to His testimony. In the second we have Him as the ark of the covenant as setting aside the power of Jordan, so that God's people might pass over into their inheritance. In the third passage He is brought into His final resting place and the glory of God fills the scene.

In Numbers 10 it is when the people were about to set out on their first journey as committed to the testimony. It says, "They set forward from the mountain of Jehovah and went three days' journey; and the ark of the covenant of Jehovah went before them in the three days' journey, to search out a resting-place for them". Notice what is said, because often you hear it quoted that the ark of the covenant went three days' journey before the people. That is not what is said. What is said is, that they went three days' journey, and the ark of the covenant went before them in the three days' journey. That is, the three days' journey is their journey, only the ark goes before them in it to search out a resting-place for them. I believe what is intended to be conveyed in this is, that we may well afford to commit ourselves thoroughly to the testimony of God in the wilderness, whatever it entails, because the Lord Himself, in His love for us, will undertake everything that

has to be encountered in relation to it. The three days' journey would be a full experience of what it meant to be in the wilderness committed to God's testimony. Two days would be a witness to it, but three days' journey would be the full experience of it, a complete testimony to what it meant to be in the wilderness as identified with God's testimony. It would mean testing, and rigour, and encountering enemies. It would mean all that, but then there is what the ark does entirely of itself. It moved out of its ordinary place in the midst of God's people in their journeying. It leaves that place and takes a place in front of them and goes before them to search out a resting-place for them, and to meet every enemy that had to be met, a most touching thing.

So we read in John 13:1, "Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end". That is the Lord taking account of the fact that His own were now to be left in this world in His absence. That would constitute the world a wilderness, and they were to be left in the wilderness entrusted with God's testimony, and having that in mind, and knowing full well what the world was, the Lord set Himself to love His own right through to the end. That is most encouraging. Before we commit ourselves to God's testimony in this world, there is one thing we may be assured of. That is, that the love of Christ will see His people right through everything. Whatever has to be encountered, He will encounter it; that is what the Lord would assure us of, and that is what this movement of the ark conveys. When they began their journey, as identified

with God's interests in this world, the ark went before them to search out a resting-place; to make sure that it is not all conflict, but that they should have resting-places. And in searching out a resting-place, to meet the enemy; as it says, "And it came to pass when the ark set forward, that Moses said, Rise up, Jehovah, and let thine enemies be scattered; And let them that hate thee flee before thy face. And when it rested, he said, Return, Jehovah, unto the myriads of the thousands of Israel". This was not the final resting-place that was in mind, the final place was Canaan. But this was a resting-place sought out while they were still in the wilderness. I believe it has its answer in what the Lord's supper affords to us on the first day of the week. For our position publicly is that we are in the wilderness, committed to God's testimony, and passing in it through all the exercises that are connected with it. But we appreciate that the Lord provides a resting-place in that position, a place where, for the moment, we may lay aside the exercises connected with the testimony, and enjoy His love and the way His love would serve us. We enter into that resting-place in the sense of His complete victory over every enemy that has challenged His way. So the ark of the covenant represents in that way Christ as great enough to give expression and effect to all that is in the heart of God in regard to His people.

This, in Numbers 10, is only a provisional resting-place while we are in the wilderness, but the great thought of God is that we should pass over into our inheritance, and finally that we should constitute His inheritance. Joshua presents to us our inheritance, while that which is arrived at under David and Solomon, in finality, represents

God's inheritance in the saints. So in the book of Joshua we have the ark presented to us again as the ark of the covenant. It is presented as moving into Jordan, and it says, "When they that bore the ark were come to the Jordan, and the feet of the priests who bore the ark dipped in the edge of the water (and the Jordan is full over all its banks throughout the days of harvest), the waters which flowed down from above stood and rose up in a heap, very far, by Adam, the city that is beside Zaretan; and those that flowed down towards the sea of the plain, the salt sea, were completely cut off. And the people went over opposite to Jericho". This presents to us Christ as entering in irresistible power into death in all that death meant, in order to break its power and make a way through, so that God's people should be able to pass over into the inheritance which God's love had provided for them. It has been well said that the ark in Jordan is not so much expressive of the love of Christ, though, of course, love is there, but it is particularly expressive of power, the power that disposed of death. It says in Psalm 78:61, "And gave his strength into captivity, and his glory into the hand of the oppressor". That refers to the ark. Christ is the power and the glory of God, and that was seen particularly as He entered into death, for when the Lord Jesus went into death, all that was involved in death as the judgment of God and the power of Satan, all was concentrated there. "The Jordan is full over all its banks throughout the days of harvest". It was overwhelming to anything else but the ark, but the ark moves into it, and as the feet of the priests that bore the ark dipped in the edge of the water the waters went back. And the waters that flowed down toward the

sea failed, and the people passed over; so no water was seen and the victory was complete, and that is exactly what we have in the light of Christ's death and resurrection. It is true that it says here in verse 17 that the ark remained in the midst of Jordan until all the people had passed over, but that is rather to emphasise the completeness of the victory. For us the completeness of the victory is seen, not in Christ in death exactly, but in His resurrection, that is where death is seen to be completely overthrown.

The completeness of the victory which Christ has accomplished over death is to enter into our souls. We are to contemplate it, because what He has done has been in view of us, God having marked us out for an order of life and blessing which stands related to Christ beyond death. Therefore, if we see Christ going into death as the power of God to dispose of death and overthrow it, and rising triumphantly out of death, we understand that He is setting out what is in God's mind for us. It says in Colossians 2:12, "Ye have been also raised with him through faith of the working of God who raised him from among the dead". When we come together in assembly, and our hearts are freshly touched by means of the Lord's supper, and He comes in in response to the affectionate desires of His own, He is able to present Himself as for ever beyond the power of death. That is an actuality. We are not yet actually risen, but Christ is. The position is actually held by Christ, and faith apprehends that what has actually come to pass in Christ is God's mind for us, so faith enters into it. Just as the people had to keep their eyes on the ark and to move, their movements being determined by the movements that they discerned in the ark, so we keep our

eyes on Christ. Not exactly Christ in death, but Christ as out of it, because the standing of the ark in Jordan until the people were passed over, was to demonstrate the completeness of the victory. That for us is seen in the position Christ has as risen from among the dead. So, not only is there faith in the operation of God who raised Him from the dead, but also quickening comes in. There is power in our souls, as our affections are quickened in relation to Christ where He is. The element of power enters into this matter of passing over the Jordan, in that there were twelve men who had power each to take up a stone from the bed of the Jordan and to carry it to the other side. I only touch on this as that which enters into our passing over in assembly to take up our proper position with Christ; to enter upon the position that is ours according to God's purpose. We are entitled in that position to view ourselves in the light of God's purpose as wholly of Christ's own order. God has quickened us together with Him, we who were in a state of moral death. This is witnessed to in the action of Joshua, who, doing it intuitively, took twelve stones and placed them in the Jordan; "in the place where the feet of the priests who bore the ark of the covenant had stood firm; and they are there to this day" (Joshua 4:9).

In closing I would refer to the passage in 1 Kings 8:6, "And the priests brought in the ark of the covenant of Jehovah to its place, into the oracle of the house, into the most holy place, under the wings of the cherubim". I believe it refers to the way the saints, as having their own part with Christ consciously as brought into the immediate presence of God, and enjoying their part with Him in

sonship before the Father, are privileged to take account of Him. Not now as on their side, which is what is typified in David and Solomon, but as the One by whom, and in whom, all God's purposes of love have been secured. David and Solomon typify Christ on our side as Head. The One by whom we are introduced into the presence of God, and under whose direction and influence we have part in the service of God. But there is also another view of Christ, a glorious view, and that is typified in the ark of the covenant of the Lord in its final resting-place. This is when everything is reached, and the saints are conscious of being holy and without blame before God in love, in the liberty of sonship, and in the enjoyment of having part in the service of God. In that liberty we appreciate that all this has been in God's mind, it is what His own love has purposed for His own satisfaction. We appreciate Christ as the One who has been God's power for the bringing to pass of all His pleasure. It is a question of apprehending the ark in His own glory, when everything is reached, as directing attention to God as the One from whom all has emanated. Yet it is as though God would bring us into some apprehension of how He has Himself been dependent upon Christ for the effectuation of all His pleasure. You can understand what a glory Christ assumes in our eyes in that light. The ark of the covenant of Jehovah in His final resting-place. All God's thoughts brought to pass; the saints in the liberty and joy of it. God Himself receiving His portion from their hearts' affections; and as in the enjoyment of all this, we are in the presence of God, the most holy place indeed, and privileged to apprehend One without whom God could not have

effected His pleasure. In Him divine glory shines, and divine complacency is established. That, I believe, is the final thought in relation to the ark of the covenant of the Lord. So we can understand that it says that "And it came to pass when the priests were come out of the holy place, that the cloud filled the house of Jehovah, and the priests could not stand to do their service because of the cloud; for the glory of Jehovah had filled the house of Jehovah". That is to say, God is so delighted with the results achieved for Him by our Lord Jesus Christ, the saints themselves rejoicing before Him and responsive to Him, that He claims the whole scene and His glory fills it.

I trust one has been able to convey some definite impression of these glories that attach to Christ, the ark of the testimony and the ark of the covenant. I believe they will bear pondering and contemplating, so that we may be enlarged in our appreciation of Christ, and enlarged also in our apprehension of the glory of christianity; -- glorious from the point of view of the testimony we are carrying and glorious from the point of view of the holy privileges into which we are already able to enter in the power of the Holy Spirit under the hand of Christ.

Wellington, N.Z., February 1947

HOW THE SAINTS ARE TO BE IN THE WORLD IN THE ABSENCE OF CHRIST

A J Gardiner

2 Kings 2:1 - 14; 2 Kings 6:8 - 17

There is no doubt, dear brethren, that the history of Elisha, in its typical bearing fits in with the present time. For Elisha represents the saints as left here in the absence of Christ, who has gone into heaven, but set up in the power of the Spirit who has come down from the ascended Christ. Elisha was left here in the absence of Elijah, who had been taken into heaven. But he was left here to fill the position in the power of Elijah's mantle, suggestive of the Spirit of God; and I believe the passage in the second chapter is intended to instruct us how we are to be here in the absence of Christ.

You will notice that it says in verse 1, "That Elijah went with Elisha from Gilgal". That is, the suggestion is that the Lord wants to be with us. Indeed He says at the end of Matthew "I am with you all the days, until the completion of the age" (Matthew 28:20). That is what the Lord has in mind, the completion of the age, this wonderful age which is characterised by God making Himself known to men in grace. The age is to be completed in a way worthy of God, and with a view to that, the Lord is prepared to be with us, and so Elijah went with Elisha. But there are certain conditions under which the Lord is with His people, and that we get in one of the chapters of 2 Chronicles, where a prophet says to

king Asa, "Jehovah is with you while ye are with him" (2 Chronicles 15:2). That is the great point. But if we go off, so to speak, on lines of our own, we cannot expect the Lord to be with us, but He is prepared to be with us if we are exercised to be with Him. That is what follows in the chapter, that Elijah was testing Elisha as to whether he was prepared to be with him. He kept on saying, "Abide here, I pray thee; for Jehovah has sent me" first of all to Bethel, then to Jericho, then to Jordan. He was simply saying that to test him, to bring to light what was in Elisha, and each time Elisha answers, "As Jehovah liveth, and as thy soul liveth, I will not leave thee!" Elisha was determined to be with Elijah wherever Elijah was; whatever feature of the truth was being emphasised at the moment, Elisha was concerned to be with Elijah.

Now all that, dear brethren, is of great importance to us. The Lord is prepared to be with His people, even to the completion of the age, but if we would have that realised by us, we must be prepared, like Elisha, to say that at all cost we will go on with the Lord. Whatever feature of the truth He is calling attention to, and I have no doubt these different places that Elijah and Elisha visited are all different parts of the truth that Elijah was calling attention to, we have to be concerned to be with the Lord as to each. That involves constant movement, but only so can we expect to be able to complete our day here in testimony in a way that is pleasing to God. And so Elijah starts. Elijah went with Elisha from Gilgal. That was a good starting place. Elisha was already there. We cannot have any part effectively in God's testimony if we do not know what Gilgal represents, and if we are not there, so to speak, in

our souls. Elisha was there. Gilgal, as is well known, represents the cutting off of the flesh; the place where the children of Israel were circumcised again as they came into the land, and the Lord said, "This day have I rolled away the reproach of Egypt from off you" (Joshua 5:9). It is a reproach to the saints, dear brethren, if we carry along with us any taint of this world. If any feature of the first man is in evidence it is a reproach to the saints. The saints are heavenly, and if we would be here in testimony to God, we have to be concerned that what has come to pass before God in the death of Christ, "the circumcision of the Christ", as it is called in Colossians 2:11, is made effective in us and maintained in us in power. Elijah went with Elisha from that point. Elisha was there in Gilgal.

The first place they come to is Bethel, the house of God. The Lord would direct our attention to the house of God, which, Paul says is "the assembly of the living God, the pillar and base of the truth" (1 Timothy 3:15). The first epistle to Timothy is written especially that we might understand the importance of the house of God. The house of God is where God dwells, His dwelling place on earth. We ourselves, all of us, who have received the Spirit of God, are constituted the house of God. Let every believer understand that, that we are the house of God in virtue of God dwelling among us by the Spirit. We are not simply the house of God when we are assembled. We are always the house of God in virtue of the fact that God is dwelling in and among us by the Spirit, and hence it is something always to be borne in mind, that there is that which befits the house of God. Anyone who has a house expects to be able to have things in his own house suited to his own

tastes. And God expects that His house should be such that those who have to do with it will get right impressions of God from what they see in His house. If you take notice of the features to be seen in a person's house, you get a fairly good idea of what the person is like to whom the house belongs. Believers are to bear in mind that there is a certain conduct, order and demeanour that befits those who are constituted God's house. So, for instance, Paul, in writing to Timothy, says, "I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men; for kings and all that are in dignity, that we may lead a quiet and tranquil life in all piety and gravity; for this is good and acceptable before our Saviour God, who desires that all men should be saved and come to the knowledge of the truth" (1 Timothy 2:1 - 4). That is one thing that is to mark the house of God, dear brethren, not simply at the prayer-meeting, but also in our homes. Supplications, prayers, intercessions, giving of thanks continually. We are to remember kings and all in authority, a most important thing in days when lawlessness is so much on the increase, and when government generally is so weak. I am not speaking in any political sense, or as having any biased view of matters. Government as such is constituted of God, but in the hands of men tends to be palpably weak. It is of the utmost importance that the saints of God should continue unceasingly, at home and in the meetings, praying for all men, for kings and all in authority. So that government, which is of God and has in mind the enforcement of what is right, and the repression of what is evil and the punishment of evil doers, should be maintained, and the saints go through leading quiet and

tranquil lives in all piety and gravity. And then it goes on to say that men ought to pray everywhere, lifting up holy hands without wrath or reasoning. What men are to be characterised by in praying everywhere, is lifting up holy hands; that is, that in the recognition that we are having to do with God, holy hands are necessary, involving what we put our hands to. It is intended to raise wholesome exercises as to what we do, so that there may be no hindrance to our filling out the position proper to us as men in God's house. Then it speaks of women, and what is to mark them, their demeanour, their deportment, their dress. All these things are not to take character from the world around, but to be governed by the fact that God is dwelling amongst His people by the Spirit. What is suitable to God is to regulate us in all these matters, for the house of God is the assembly of the living God, the pillar and base of the truth. It is a question of our position in the testimony, and so Elijah calls attention, first of all, to this great idea of the house of God, the assembly of the living God, the pillar and base of the truth.

The apostle, in his epistle to Timothy, goes on to emphasise the importance of piety, which should characterise every brother and sister. It means bringing God into our ordinary circumstances of daily life, and moving in relation to God. "And confessedly the mystery of piety is great. God has been manifested in flesh" (1 Timothy 3:16). Think of the wonder of that, beloved brethren, that God Himself should have come down into circumstances of human life in the Person of Jesus, and as having come down into these circumstances, filled them out in a way that glorified God. Jesus was always marked

by dependence on God, was always marked by confidence in God, was always marked by the spirit of thanksgiving. How that glorified God. There was never a suggestion in the Lord Jesus of any discontent. In Psalm 16:6, the Spirit of Christ says, "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage". Think of how that glorified God, and what a testimony to God it is as the saints move on quietly, dependently, finding their resource in God and satisfied in the circumstances God has ordered for them, no complaining, discontent, or lawlessness in a world marked increasingly by these things. What a testimony there is to God as the saints who compose His house are governed practically by piety. That saves us too, from wanting to become rich. You see the truth of God touches all these matters. The epistle to Timothy teaches us that those who desire to be rich fall into temptation and a snare. See how practical christianity is, and it is practical because it is concerned with the knowledge of God. And if we bring God into our own life here, which is piety, then we shall find, not only that God Himself will be glorified, but we shall be preserved in contentment and happiness whatever the circumstances of life. And so it says, "But piety with contentment is great gain. For we have brought nothing into the world: it is manifest that neither can we carry anything out. But having sustenance and covering, we will be content with these" (1 Timothy 6:6 - 8). Much more could be said about it. We need the first epistle to Timothy to give us the full thought as to the house of God. I have only touched on one or two details in it, but I believe that is the idea represented in this movement of Elijah to Bethel and his testing Elisha as to whether he was ready to

be with him there. This is a most important thing that, if we want to stand in the testimony, we must first face this matter of the house of God, with all its implications.

Then Elijah moves on. He says again to Elisha, "Abide here, I pray thee; for Jehovah has sent me to Jericho". And Elisha says, "As Jehovah liveth, and as thy soul liveth, I will not leave thee!" He is prepared to go to Jericho and to see Jericho from Elijah's point of view. That is an important matter, dear brethren, to see all these features of the truth from the Lord's point of view. That is what Elijah had in mind, that Elisha was to be with him in these places, so he goes to Jericho. Now Jericho, I believe, represents the world as a great system built up by Satan, which seeks to oppose the saints and prevent them from entering into God's thoughts fully. At the day of Pentecost it was, for the moment, overthrown in those to whom the testimony came with power, and not only at the day of Pentecost, but in the subsequent ministry of the apostles. As they moved from place to place, and the testimony gained a place in the hearts of the saints in power, the world was largely overthrown in the souls of God's people, not publicly, but in the souls of God's people. In one place they said, "These men that have set the world in tumult" (Acts 17:6). That was their impression of the effect of the ministry of the apostles, that they had set the world in tumult. But then, alas, when we come to this day, although Jericho had been overthrown under Joshua, it had been rebuilt in Ahab's day. That is our great danger; lest, although it was overthrown in the souls of God's people in the early days of christianity, it should assert itself in renewed power and seek to capture the people of God and

prevent them from entering into God's mind for them. Hence the importance of seeing the world as the Lord sees it, and the Spirit of God has come for the express purpose of showing us the true character of the world. I do not say that He has come for that purpose only, far from it, but among other things, that is what His presence here demonstrates. The Lord says, "having come, he will bring demonstration to the world, of sin, and of righteousness, and of judgment: of sin, because they do not believe on me" (John 16:8, 9). It is very simple and it holds good, that whatever form the world may take, however attractive the ideas in the minds of men for the betterment of things down here may seem to be, the Spirit of God remains true to Christ. He says, 'Do not forget, they do not believe on Christ'. That exposes its true character. Whatever it may be, that is its true character, and the Spirit of God would maintain that character before our eyes. "Of sin, because they do not believe on me; of righteousness, because I go away to my Father, and ye behold me no longer" (verses 9, 10). What is the force of that? The Lord Jesus was the righteous One. He is called that in Scripture, "the Just One" (Acts 7:52). The saints of God are righteous, or just, characteristically, as taking character from Christ, but He is the righteous One, the Just One. He has deliberately left this world because there was no room for Him in it. On man's side, cast out as worthless. On His side, He has left it and gone to the Father; left it as a judged thing, and therefore, we are to have that estimate of it, that, whatever its outward appearance, it is a system in which the righteous One has found no place.

"Of judgment, because the ruler of this world is judged" (verse 11). That, I believe, answers to our going with Elijah to Jericho, that we hold in our souls the same judgment of the world as the Lord has. I quite agree that at the end of this very chapter (2 Kings 2) there is a certain grace shown to Jericho. The men of the city come to Elisha and tell him that the situation of the city was pleasant but the water was bad and the ground barren, and Elisha tells them to bring him a new cruse and put salt in it. "And he went forth to the source of the waters, and cast the salt in there, and said, Thus saith Jehovah: I have healed these waters: there shall not be from thence any more death or barrenness" (verse 21). I believe that refers to what provisionally took place in this world through the establishment of christianity, the new cruse being the assembly, a new vessel, and salt being the principle of life, that is, preservation. It introduced an entirely new influence for God in the world. God is operating provisionally in grace with the world, and in a sense that continues, but the truth is being rapidly given up. Eventually the world will prove apostate, so when Elisha went to Bethel, little boys, the rising generation, came out and said to the man of God, "Go up, bald head" (2 Kings 2:23). What would God think of that? That little boys should dare to speak to a man of God like that, and that is an illustration of what the rising generation will prove to be, utterly apostate in regard of the testimony of the Spirit of God down here. That will seal the world's doom; hence we need to be aware what the true character of things is.

Then it says that Elijah said, "Abide here, I pray thee; for Jehovah has sent me to the Jordan". Elisha says again,

"As Jehovah liveth, and as thy soul liveth, I will not leave thee!" And so they went to Jordan, and what took place there? Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither; and they two went over on dry ground. It is a question, dear brethren, of our apprehending the glory of the Person of Christ, that He could go into death and rise triumphantly out of it, breaking its power, so as to bring to light conditions of life beyond death, according to God's purpose for us. How glorious is the Son of God! Every other man has had to succumb to death, save in the cases of Enoch and Elijah, where God intervened, to show that He had a right to set aside death in favour of man if He pleased, because He knew He would do it in the Lord Jesus. See the Son of God moving in the power of His own Person into death! Elijah took his mantle and wrapped it together. The mantle speaks of the measure of the man, and the glory of the Person of the Son of God was seen as He moved into death and rose triumphantly from the dead. He was "marked out Son of God in power, according to the Spirit of holiness, by resurrection of the dead" (Romans 1:4). It was not possible that He should be holden of death, and His resurrection from among the dead has meant the opening up, through death, of conditions of life beyond death, which have been in God's purpose from the outset for us. Are we going to attempt to continue to find our life and interests in things here, when the Lord Jesus has come forth from God, been into death and risen again in order to open up conditions of life beyond death according to God's purpose? That is what we are to take account of. "And it came to pass when they had gone over,

that Elijah said to Elisha, Ask what I shall do for thee, before I am taken away from thee". Now the position is becoming clear. Elisha is to be here in the absence of Elijah. You can understand his feelings. What a man Elijah had been, how powerful in testimony for God; how he had stood against eight-hundred and fifty prophets on mount Carmel, and maintained all that was due to God in the face of the current of apostasy that was then operating.

You can understand Elisha wondering however he was to be here without Elijah. He would be thinking to himself, 'Elijah was a great man and how can I be here without him?' And so he says, "let a double portion of thy spirit be upon me". It was the confession of his own felt inequality for the position. It is intended to teach us that, if we are to be here in any little measure in the testimony of God -- as the Lord Jesus was here so blessedly and perfectly, never surrendering anything due to God, but moving through this world in outward obscurity and smallness and content with that position -- we need the power of the Spirit of God in full measure. It says in John 3:34 that God gives not the Spirit by measure. Thank God for that! That is, He does not now give the Spirit by measure. Past dispensations were marked by the Spirit in measure, but now the Spirit has fully come to indwell believers and to make it possible that the dispensation can be carried through in a way worthy of God. And so Elijah says, "If thou see me when I am taken from thee, it shall be so to thee; but if not, it shall not be so". We were speaking this afternoon of the disciples seeing the Lord Jesus as He was carried up into heaven, and of the impressions that they would get as they saw the manner in

which He was taken up into heaven, the sense that heaven delighted in Him and the way He had carried on the testimony here. It must be carried on in the same way in which it had been filled out so blessedly in the Person of the Lord Jesus Himself. The eyes of their hearts would be fixed upon Christ. You can understand how Elisha would say to himself, 'I will not take my eyes off Elijah'. You can see how it would impress upon Elisha the need of dependence, the need of keeping near to Elijah, and that, dear brethren, is surely a matter of the greatest importance to us. There is a great need of our keeping near to the Lord, and keeping our eye on the Lord, and being available to the Spirit and to God if we are to be here in any way pleasing to God. "And it came to pass as they went on, and talked, that behold, a chariot of fire and horses of fire; and they parted them both asunder; and Elijah went up by a whirlwind into the heavens". Now Elisha saw it and says a remarkable thing, "My father, my father! the chariot of Israel and the horsemen thereof!" You might have said, he would say the chariot of Elijah and the horsemen thereof, but he says the chariot of Israel, as if he immediately grasped the idea that what was set out in Elijah as a man carried up into heaven, was God's thoughts for His people. He exactly set forth what God had in mind for His people, that they should have a place in heaven, and that there was power to set them there. It is a great thing to understand that our place is in heaven, that it is where He is, setting forth the place that belongs to the saints. If we are left down here in testimony, it is to come into the scene as from heaven; as the Lord did, after sending the message to His disciples, "I ascend to my

Father and your Father, and to my God and your God" (John 20:17). Then showing them His hands and His side, causing their hearts to be glad, said to them again, "Peace be to you: as the Father sent me forth, I also send you" (verse 21). The idea is that the testimony is to be carried on here in heavenly grace, and the pattern of it is to be learned in the One who has been taken into heaven.

Now, following on that it says Elisha "took hold of his own garments and rent them in two pieces. And he took up the mantle of Elijah which fell from him". He first rends his own clothes in two pieces as if he would say, 'I entirely discard anything that has previously marked me'. Natural features are not to be employed in the testimony of God. It is a question now of the power of the Spirit of God. He took up the mantle of Elijah; that was to be the only thing of any use. Elijah had given him that impression when he first called him, when he first sought him out; commanded to do so by God Himself, he found Elisha ploughing with twelve yoke of oxen, and Elijah went up to him and cast his mantle upon him. He gave him that impression at the outset, an impression that if he was to be here in the testimony, it must be in the power that had marked Elijah, and must be according to the measure of Elijah too, for the mantle would represent the measure of the man. You may say that it is a high standard, but then the Spirit of God has come down from heaven for that very purpose. Paul represents the same idea, when in view of his departure, he says to Timothy to take the cloak that he had left at Troas and bring it with him. The cloak would represent Paul's measure, and Timothy was to get that and bring it with him. Paul was about to be removed and Timothy was to

carry on and understand that nothing less than what had been set out in Paul was to continue in Timothy. And so it says of Elisha, "and he took the mantle of Elijah which had fallen from him, and smote the waters, and said, Where is Jehovah, the God of Elijah? He also smote the waters, and they parted hither and thither, and Elisha went over". He is going back now into the sphere of testimony from the position he had been in beyond death with Elijah, but he goes back into the sphere of testimony, to fill it out in the power of Elijah. The sons of the prophets saw that the spirit of Elijah rested upon Elisha.

Now, I read the incident in chapter 6 in order to show that we can well afford to commit ourselves to God's testimony, and to show the advantage we have in the presence of the Spirit of God here, the Spirit of truth, who, as it says, will guide you into all the truth. It says that the king of Syria warred against Israel. Israel represents the people of God. I would just say, in regard of Elijah and Elisha, that their ministry was in Israel; that is, to the ten tribes, not the two tribes. So that they represent the ministry of God really in christendom, for the ten tribes had departed from God's centre and had become largely idolatrous. They were still God's people, He had not entirely cast them off, but they had departed from God's centre and become idolatrous, and that is exactly the position of professing christianity. Christendom embraces those who are true, but many of God's people are captive to that which characterises christendom and going on with what is merely formal and in character idolatrous, and yet God in mercy maintains a testimony. We ourselves, though through grace morally apart from it, are publicly

part of it, and we cannot separate ourselves from it. The ministry of the Spirit amongst us not only has in view the maintenance and development of the truth to those who are available, but it is also a testimony to christendom. The presence of the Spirit of God among those who are available to Him, becomes a great barrier against the full development of evil. So it says that the king of Syria, warred against Israel. Syria was a powerful enemy seeking to overthrow the truth, for the truth was held, if it was held anywhere, among God's people, and the king of Syria became conscious that his plans and movements were known in Israel, a remarkable thing. He became disturbed at the idea that someone was a traitor and all his military plans were known in Israel. How was that? A man of God was there in Israel; he represents the saints, in so far as they have that character, as of God, as in the gain of the presence of the Spirit of God. The Spirit of God discerns all things. Every movement against the truth is discerned by the Spirit of God. He is the Spirit of truth and the Spirit is the truth. The Spirit in the saints discerns any movements in the world contrary to the truth, and discerns their character. So one of the king's servants says, "None, my lord, O king; but Elisha, the prophet that is in Israel, tells the king of Israel the words that thou speakest in thy bedchamber". And he sends horses and chariots and a great host and they compass the city about.

And now it is a question of a young man having his eyes opened. The man of God is entirely undisturbed, but the young man needed to see how thoroughly worth while it is to be absolutely committed to the testimony, to the present truth, going on with it, being with the Lord at

Bethel, with the Lord at Jericho, with the Lord at Jordan, and whatever feature of the truth He is emphasising at the moment, and how thoroughly worth while it is to be with the Lord in it and going on to the end. What is this host against a man of God? He asks Jehovah to open the eyes of his servant, the young man, and Jehovah opened his eyes and he saw that the mountain was full of horses and chariots of fire round about Elisha. The man of God is the point, the testimony is the point, and the horses and chariots of fire, the mountain is full of them around about Elisha. If we are going on with the testimony, with the man of God, so to speak, we shall come into the gain of this wonderful protection that is there in virtue of the presence of the Spirit of God. You may say it refers to angelic protection, perhaps it does. I would not rule out the thought of angelic protection, for all the angels of God are sent forth to minister to the heirs of salvation. It is there as much as it is needed. The Lord said, "Thinkest thou that I cannot now call upon my Father, and he will furnish me more than twelve legions of angels?" (Matthew 26:53). They were all there available, but it was a question of the will of God. There is no question about angelic protection if it is needed but what is really in mind is the presence of the Spirit of God. In 1 John 4:4; speaking of the spirit of antichrist in the world that is opposed to the truth, it says, "greater is he that is in you than he that is in the world". That is it. The whole host of Syria might be round the man of God, but he had a power with him greater than all the hosts of Syria. The horses and chariots of fire represent divine resources; God is Himself a consuming fire. Anything brought forward in opposition to the truth will

finally be consumed by the fire that God Himself is. And in virtue of the presence of the Spirit of truth, all that is contrary to the truth will be exposed, and the truth will go through to the end, and the great thing for us is to see that we ourselves are with the Lord in it.

I trust that these scriptures will be for our encouragement, as understanding that God has in mind that we should be committed to his testimony, the testimony of divine grace, righteous grace, and yet in holiness suited to God, to be carried through in the world till the Lord comes. It is the saints who are needed that it may be carried through livingly by them. So we must be concerned to be with the Lord in whatever feature of the truth He is stressing at the moment, to have His own judgment of things, and as we are so, to go through with the Spirit of truth till the end.

Rangiora, N.Z., March 1947.

THE ASSEMBLY AS IN THE EPISTLE TO THE EPHESIANS

A J Gardiner

Ephesians 1:20 - 23; Ephesians 3:8 - 11, 20, 21; Ephesians 5:23 - 32; 2 Chronicles 9:3 - 7

I desire, dear brethren, to speak of the assembly as it is presented in the epistle to the Ephesians. This epistle contemplates the assembly, not in its local aspect, as do the epistles to the Corinthians, but in its universal aspect, comprising all those who, having believed on the Lord Jesus Christ have been sealed with the Holy Spirit from the day of Pentecost until the day when the Lord takes His own to be with Himself. The first passage read in chapter 3 is more restricted in the sense that it refers to the whole assembly as it is on earth at the moment. That is, it is a question of what is seen in the assembly now, although, of course, it covers the whole period of the assembly's history on earth. Obviously it refers to what is seen at any particular time in the assembly on earth at that moment. I trust all here are interested in the assembly, for it is the greatest conception of divine love and wisdom. It is to be, both in the world to come and throughout eternity, a vessel of divine glory, and it is the greatest conceivable privilege that you and I should have part in it.

John the baptist, as men would reckon him, was a much greater man than any of us; indeed, he was filled with the Holy Spirit from his birth, and yet the Lord says that he that is least in the kingdom of heaven is greater

than he. That gives us some idea, dear brethren, of the especially privileged place that belongs to us in the sovereignty of God, as being privileged to form part of this wonderful vessel, the assembly which is the body of Christ. Hence I would urge on everyone here, old and young alike, to see that what little time remains to us before the Lord takes us, is devoted to seeking an increased understanding of what it is we belong to, and seeking help from the Lord to function in it according to His desire.

The epistle to the Ephesians, and, of course, all the epistles, are written from the standpoint of Christ having risen from the dead and ascended to the right hand of God, so that certain things are apprehended now as come to pass in Him. It says, for instance, in chapter 1: 3, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us ..." not 'who is going to bless us', but "who has blessed us with every spiritual blessing in the heavenlies in Christ". Christ being now in His position in the heavenlies at the right hand of God, having accomplished redemption, and the Holy Spirit having come down, it may be said in that way that God has blessed us with every spiritual blessing in the heavenlies in Christ. Because that is what is in God's mind for us, and all that is in God's mind for us can be realised at the present time by the Holy Spirit, who is the Earnest of the inheritance. When I say all, I mean all. There is, of course, the actual bodily condition, which is future. The bodily condition of conformity to Christ's own body of glory, and which is proper to heaven. But, subject to that limitation, there is no reason why believers should not enter already, in the power of the Holy Spirit,

into the spiritual blessings in heavenly places in Christ which God has given us. Then, further, it says that He has taken us into favour, in the Beloved.

Before I speak of the scriptures I have read I would specially call attention to what is conveyed by "favour in the Beloved". I believe it is of great importance to apprehend the settled place that Christ is filling at the present time in the presence of God, in which He is presented to our hearts as the Beloved in a most absolute way. He is beloved of God and God would have us understand that Christ is now to be viewed in that position as loved of God in a settled way, the Beloved One commanding all the affections of the Father's heart. He is to be apprehended in that way, as the One in whom God has taken us into favour. There was no reason why Christ should have become Man if it were not that God had in mind for men the character of blessing which is now set forth in Christ as Man where He is. And therefore, if He is apprehended as He may be apprehended by us, as the Beloved, the Holy Spirit having been given to us, it is intended to convey to us that there has now come to pass in Christ in heaven, for ever beyond death and entirely outside of this world, a settled condition of love having its source in the Father, and its centre in Christ, and with ourselves embraced in it in Him; and all that, too, is according to divine purpose. It is not anything that we have devised, it is nothing we have thought of, it is something that God has purposed of Himself and for His own satisfaction before the foundation of the world. The bringing of the world into existence in due course, and all that has transpired in the history of the world, has just

constituted so to speak the platform and surroundings on which, and in the midst of which, God is steadily carrying out His own purpose.

I would ask all to weigh that over, because I believe the more these things sink into our hearts, the more they will develop a spirit of worship Godward. That is what the Spirit of God is labouring to develop amongst us, that we should worship God, not as occupied merely with the way He has blessed us, but rather, so to speak, as losing sight of ourselves and having God Himself in His blessedness before our hearts; that He should have thought of such things! That He should have desired them, and then the wisdom by which they are effected, involving one divine Person becoming Man. The depths of love, too, in which they are effected, involving redemption through His blood. Then the power in which they have been effected, involving His being raised again from the dead and set down in the highest place at God's right hand in heaven. Then the coming in of another divine Person, the Holy Spirit, to bring the testimony of these things to our hearts and make them effective there, and to be in us the Spirit of God's Son, causing us to respond in sonship's affection to the blessed God. All these things are wonderful, dear brethren, and as we contemplate them and touch them they are intended to develop in us the spirit of worship, as Paul in introducing these things says, "Blessed be the God and Father of our Lord Jesus Christ".

Now, coming to the scripture I read in chapter 1, what is touched on is the mighty power of God, which the apostle mentions in order that we might understand that the mighty power of God is operating towards us. That is,

we are not to think that the great things of God are so great that we cannot enter upon them, because the mighty power of God is operative towards us. If we allow its operation, so to speak, there is no limit to what we may touch in the power of the Holy Spirit. Speaking of the mighty power of God leads me to speak of the way that God has not only raised Christ from the dead, but that He has set Him down at His own right hand in the heavenlies, "above every principality, and authority, and power, and dominion, and every name named, not only in this age, but also in that to come; and has put all things under his feet". Hebrews 2:8 says, "But now we see not yet all things subjected to him", but God has already established Christ in that invulnerable position, and having done that He is entitled, so to speak, to regard all things as put under His feet. They are to be so actually very shortly, but Christ is now in an invulnerable position at the right hand of God and therefore faith takes account of all things as already put under His feet. So it says, "and has put all things under his feet, and gave him to be head over all things to the assembly, which is his body, the fulness of him who fills all in all". That is one wonderful conception which we are to have in our minds, that the assembly is Christ's body. It is a very great vessel because, as I said, it is composed of all those who, having believed on the Lord Jesus Christ, have been sealed with the Holy Spirit, from the day of Pentecost right on till the moment when the Lord takes us to be with Himself. Who can number them? It is the greatest expression of divine wisdom, that such a vessel, composed of those from every nation under the sun should be called out by means of the gospel and attached by the Holy Spirit to Christ, and

formed by the Spirit's work, as one body; co-ordinated into one body as a vessel in which Christ Himself shall find the perfect expression of His moral features in His love, in His wisdom, in everything that marks Him as Man. All is to find perfect expression in His body, the fulness of Him who fills all in all.

The filling of all things looks on to the coming day, when there will not be anything that does not come under the effect of the influence of Christ, and that influence is to be exercised by means of His body. It is, so to speak, the mediatorial position that Christ has established in His place as Head, for He will exert His influence by means of which everything in all is to be filled through His body, the assembly. If that be so, you can understand how much God has to work out in us. The work will be complete in a day very soon to come. It will be understood what God hath wrought. It will be seen. He is working in mystery at the present time. It says, "It is the glory of God to conceal a thing; but the glory of kings is to search out a thing" (Proverbs 25:2). That is our glory, because it is the saints who are referred to in the passage. It is part of God's glory that He can work all this out without the world's having the slightest conception of what is being done. It is no honour to us to be ignorant of divine things, for we have the Scriptures and the Holy Spirit, and it is positively dishonouring to God for us to be ignorant of divine things. If these things are to be our inheritance, it ought to be our greatest concern to be searching them out in dependence on the Lord and the Spirit. And availing ourselves of every help, both in the reading of the Scriptures; and the reading of the ministry which the Lord provides; and attending the

meetings where the Spirit's voice can be heard; availing ourselves of every help that has been given us, in order to become more intelligent in these great things of God.

Passing on to chapter 3, it speaks there of the assembly as that in which the manifold wisdom of God is now to be known to principalities and powers in heavenly places. Up till now, in speaking of the closing verses of chapter one, I have referred to what is as yet future in the actual display of it, but this passage brings us down to the present, and hence it is of the greatest importance. The apostle says, "To me, less than the least of all saints, has this grace been given, to announce among the nations the glad tidings of the unsearchable riches of the Christ, and to enlighten all with the knowledge of what is the administration of the mystery hidden throughout the ages in God". It is not hidden now, it is being made known through Paul's ministry. But what is the administration of the mystery? I hope every believer is interested in the thought of the mystery, because the idea of mystery means that we are initiated into something of which the world knows nothing. It is something that God has carefully concealed from the wise men of this world; as the Lord says, "I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from the wise and prudent, and hast revealed them to babes. Yea, Father, for thus has it been well-pleasing in thy sight" (Matthew 11:25, 26). And so, as I said, there is something mysterious which God is working out at the present time.

We should be interested, dear brethren, in the mystery, for it belongs to us, and it says, "in order that now to the principalities and authorities in the heavenlies

might be made known through the assembly the all-various wisdom of God". When Satan first commenced his activities among men he had in mind, I believe, to rob God of His pleasure in men, and to show himself to be greater than God. Satan is very wise to outward appearance, but in the end it is going to be demonstrated that he has no wisdom. It says, "the God of peace shall bruise Satan under your feet shortly" (Romans 16:20); and God in speaking to the serpent said that the woman's seed should bruise his head. The head is the seat of wisdom. So it says in Romans 16:27, "the only wise God ... to whom be glory for ever. Amen". That is going to be shown, and is being shown at the present time in the assembly to principalities and powers in the heavenlies. We are not always aware how much interest there is among created intelligences in the heavenlies as to what is going on among the saints, but they are looking on. We are told in the first epistle of Peter that angels desire to look into certain things. They desire to look into them, and they are looking on, seeing what God is doing. Angels are presented as sympathetic with what God is doing. When He laid the foundations of the earth, they shouted for joy. The word here is, "that now to the principalities and authorities in the heavenlies might be made known through the assembly the all-various wisdom of God". It is being made known in the assembly. How does it work out? I believe that is what is in mind in the idea of the administration of the mystery. The idea is simply how it works, so to speak. How do these things take shape? If we consider the constant opposition on the part of Satan to the assembly, I think we shall get some impression of the administration of the mystery.

You will remember how, in the early history of the assembly, Satan tried to blot out what God was doing by persecution. Later, after the decline had come in in the early history of the church the persecution was revived in the ordering of God, and for a long period it became very intense. Then by that means, which shows how completely God has the forces of evil under control, fidelity to Christ was revived. So that in the Lord's address to Smyrna, which contemplates that period in church history when persecution was particularly rampant, we find no word of rebuke, but the saints are viewed there as being faithful unto death. And thus, by the very means of Satan's animosity and opposition, God secured in the assembly at that time this quality of faithfulness unto death, a feature of Christ indeed, for He was supremely faithful to God, even unto death. I have no doubt that this was brought to pass actually by means of the faithful service of Christ, His love and sympathy, and by the service of the Holy Spirit; but then these things were unseen, but what is seen is what comes to light in the assembly. What came to light in the assembly at that period was that God is so wise. He was able to make use of the very means that Satan was employing in his animosity against the saints, to develop that particular feature of correspondence to Christ which forms part of what He has in mind for the assembly. Then as time went on, Satan changed his tactics; and as we know Thyatira contemplates the great system which obtains in the world still, under the name of the church, claiming to be the church, but truly abhorrent to Christ and to God. It is Rome, and Rome maintains a place in the world, claiming to be the church having a recognised

status in the world which has cast out Christ. It is Rome which rules the nations; it is she who says in her heart, "I sit a queen, and I am not a widow; and I shall in no wise see grief" (Revelation 18:7). Saints are called upon to rejoice over her overthrow and, dear brethren, it would give tremendous power in testimony in the world if all the saints of God were brought to this judgment now.

Later on God began to work at the time of the Reformation, and He overthrew some of Rome's power, preparing the way for what was to follow. He established the great principle of justification by faith and, by doing so, undermined the authority of the church of Rome in the souls of many, and established the great ground on which, in subsequent years, recovery to assembly truth has been possible. The Holy Spirit was not availed of by the saints in a collective way for many years, or until within the last 120 years or so. But in these last days, God has been working in a powerful way, recovering the truth of the assembly, and that the assembly has a glorious Head in heaven. And that the Spirit of God is here, so that we can be free from all domination of the mind and will of man in the things of God. For no man has authority over the saints in the things of God. Christ is Head of the body, the assembly, and the Spirit is here as indwelling the saints. As these things have been practically recognised, what is contrary to God has been thrust out, and the ground has been brought in upon which the saints are able to move together as governed by the light of the assembly. Many of the saints are not in the gain of this: alas! that it should be so, but the ground is there, and the Lord says to Philadelphia, "I have set before thee an opened door,

which no one can shut" (Revelation 3:8). Therefore we are now in a position in which all God's thoughts regarding the assembly can find an answer, if we ourselves are walking in the truth.

Well now, let us see how these things work. The ground has only been secured through much conflict, conflict for the sake of the Lord and for the sake of the assembly, involving that we have even had to separate from our own brethren. What has that brought to light? Such sorrows here, in the wisdom of God, brought to light true assembly affections. That is to say, the very exercise involved in it has developed, in the hearts of the saints who have responded to the truth, a determination that by the grace of God they will be true to Christ whatever it costs. Even though it should mean separation from their brethren, they will be true to Christ. And thus, by the very means of these exercises the quality of assembly affection for Christ is being developed and has come into evidence, so that principalities and powers in the heavenlies may see in the assembly, through the working out of the mystery, the all-various wisdom of God.

Attacks of one kind and another are made on the position. The enemy seeks to introduce some false principle, or false doctrine. But on account of the very fact that the saints are going on subject to the Lord, recognising His headship, recognising the Spirit of God, these things are discerned. Not only are they discerned, but they are dealt with. The saints refuse to go on with error, they come to a judgment about it and express it, they purge themselves from iniquity and all that is unrighteous. It means that in all these things the all-various wisdom of

God is shining, whatever Satan may bring in in his insidious devices to nullify the truth. God, through Christ, by means of the assembly, meets it and the ground is held. Then too, Satan has built up a great world, a vast system, with everything in it that appeals to men, and as different elements of the world seek to get in among the saints they refuse it and judge it. The devil is seeking to make it impossible for saints to earn their living, but the Lord is enabling them to stand, pledging Himself that He will see them through. As God says, "Come out from the midst of them, and be separated ... and touch not what is unclean, and I will receive you; and I will be to you for a Father" (2 Corinthians 6:17, 18). God is pledging Himself to be faithful to those who are faithful to the truth. In all these things, beloved brethren, we are seeing the constant efforts of Satan to nullify what God is doing, and we are seeing the answer to it in the assembly. We know that the Lord is operating on our behalf and we know His love, and we know His sympathy, and we know the Spirit of God and what He is doing, but these things find their answer in what is seen, what takes form in the assembly. Thus in the assembly is being seen the all-various wisdom of God, that whatever move Satan makes, wisdom is seen in the assembly to meet it and overcome it. Then there have been conditions in the world during the last few years which have been extremely testing. These have resulted in saints all over the world, who are walking together in the fellowship of God's Son, Jesus Christ our Lord, being drawn and knit together in holy affection; saints who have never seen one another moving out in love to one another. In all this the wisdom of God is shining out. Conditions

are used of God in His wisdom, who can use even evil to further His own ends. So that by means of these things the reality of the body of Christ is becoming apprehended by the saints, as they become conscious of body feelings and affections, which have been derived from Christ, knitting them together in love with saints all over the world.

Everyone will recognise that the world, the great system built up by Satan, is becoming increasingly difficult in every sphere, the political sphere, the social sphere, the commercial sphere, and every sphere. It is becoming increasingly difficult to keep it going, all the elements of disintegration are there. Over against that the body of Christ, the assembly, is becoming increasingly knit together, like Joseph's sheaf in the field. He says, "We were binding sheaves in the fields, and lo, my sheaf rose up, and remained standing" (Genesis 37:7). The supremacy of Christ's sheaf comes into evidence, the way saints are being bound together and are remaining standing in the power of the life of Christ. Every association, whether it be religious or any other association, carries with it the elements of disintegration, and will never stand; the only thing that will remain standing is that which is of Christ, the saints held together in one body in love which is the bond of perfectness. All the conditions in the world are only serving to develop His own thoughts regarding the assembly, and in the assembly is being seen by principalities and powers the all-various wisdom of God. I trust that our eyes may be opened to these things, for there are great things moving. It is for us to spend all our spiritual energies towards the apprehension of what it is we are called to, and to learn how we are to have part in

what God is doing at the present time. At the end of chapter 3 the apostle says "to him be glory in the assembly in Christ Jesus unto all generations of the age of ages. Amen". That is to say, that in the coming day, and to all eternity, the assembly is to be the vessel in which will be ascribed to God the glory due to His name. As we think of that, dear brethren, when and how are we to acquire the spiritual substance needed in order to fill out this wonderful position? It is now that we are to acquire it. Therefore we are to be concerned to acquire, by the Spirit, impressions of God in His glorious greatness; so that the service Godward which finds expression in the assembly now should develop and become richer and more and more varied, so to speak, in the scope and extent of what we can say to God about Himself and His own blessedness. For the assembly as immediately in touch with Christ, is capable of responding to the blessed God in a way worthy of His name. How near we are to God as united to Christ the beloved Son! United to Him, in manhood, of course, but brought in with Him into His own place as Man in the immediate centre of divine love and glory! How near we are to God, and how we ought to be concerned to come under the touch of the Lord by the Spirit, in order that the blessedness of the Father's name and all that is involved in the fulness of God might be apprehended by us! The epistle to the Ephesians is written with that in view that we might be enlarged and enriched in our apprehension of the glory of the blessed God, for we are to be a vessel in which glory is accorded to God throughout all generations of the age of ages.

I pass on to chapter 5, because that speaks of the assembly particularly as the object of the love of Christ in the past and in the present and in the future. It says, "Husbands, love your own wives, even as the Christ also loved the assembly, and has delivered himself up for it". "Delivered himself up for it". That is what the Lord would constantly impress upon us, using the Supper, which we take week by week to that end, that He has delivered Himself up for the assembly. The Lord would have us understand the distinctiveness of the place the assembly has in His own affections, and so we have been made accustomed in the ways of God to the thought of husband and wife. After christianity was established on earth, it became clear that it was right in the sight of God for a man to have one wife only. That is to say, at one time, of course; whereas before christianity came in, men were permitted in God's ways to have more wives than one. It is significant that although Abraham had more wives than one, and also Jacob, Isaac only had one wife. Isaac, who is particularly a type of the heavenly Man, as Christ is the heavenly one, had only one wife; and now we are to take account of that as impressing us with the distinctive place which the assembly has in the affections of Christ. Christ loved the assembly and delivered Himself up for it. It is a question of the personal reciprocal affections existing between Christ and the assembly at the present time, and the Lord is nourishing and cherishing the assembly. Nourishing refers to food and all that is necessary for building up, and cherishing conveys the thought of endearment, so to speak, and Christ is nourishing and cherishing the assembly. It says He delivered Himself up

for it in order that He might sanctify it and purify it by the washing of water by the word, and present it to Himself glorious. That is what is to be before us. That is what is before the heart of Christ, that He will present the assembly to Himself, that He is to find in the assembly no disparity between Himself and her. She is to answer to Him fully in affections and intelligence and moral features, she is to be His counterpart. You know how God formed the woman from the rib taken from the side of Adam and brought her to the man, and as Adam saw her he said, "This time it is bone of my bones and flesh of my flesh" (Genesis 2:23). That is what the assembly is according to Ephesians, she is of Christ. That is what she is, and the Lord takes great pleasure in contemplating the moment when He will present it to Himself glorious, having no spot or wrinkle or any such thing, but that it should be holy and blameless. His service is going on that He might sanctify it and purify it by the washing of water by the word. I have in my mind what the Lord says in John 17:17 - 19, when praying to His Father: "Sanctify them by the truth: thy word is truth. As thou hast sent me into the world, I also have sent them into the world; and I sanctify myself for them, that they also may be sanctified by truth". I believe the Lord is continually keeping Himself before our hearts, and giving us to understand that our portion is to be with Him eternally. He is the heavenly One and we are the heavenly ones. The Lord is bringing to bear upon us continually the glorious truth of the assembly; it is His body, united to Him, and a vessel for the expression of Himself, and so there is this service of the love of Christ. It is as Christ has His own place in our affections and we

know what it is to be brought into immediate touch with Him, that He leads us with Himself as we are together at the present time, in assembly, into the presence of His Father and our Father, His God and our God, as in the enjoyment and power of His love for the assembly.

In closing one wishes to refer for a moment to the passage in Chronicles, which, of course, is typical. I wanted to refer to that in connection with what I have been saying as to what is seen in the assembly at the present time. It says the queen of Sheba saw the wisdom of Solomon. Previous to that she heard of the wisdom of Solomon, so she came to him with her questions and he told her all that was in her heart. But then she also saw his wisdom. Where did she see it? She saw it in the regime, so to speak, which he had under his hand. It says, "And when the queen of Sheba saw the wisdom of Solomon, and the house that he had built ..." that is, his own house; for we read later on how he went up from it to the house of God. The house here is his own house, and that is what the Lord has been doing over many years among the saints, building a house for Himself, securing in the affections of the saints a dwelling place for Himself. The apostle prayed to the Father that He would strengthen us with power by His Spirit in the inner man; that the Christ may dwell, through faith, in your hearts. That is what the Lord is labouring for still, to secure a dwelling place for Himself in the hearts of the saints, and I think in some measure He has it. The queen of Sheba saw it. There is something that may be seen on earth. The assembly, with unified affections for Christ, is being maintained. It is for every brother and sister to see that he or she is doing everything possible to

maintain it and contribute to it and to allow nothing which is contrary to Christ.

Then it says, "the food of his table". Thank God we know something of that. There is an abundance of spiritual food enjoyed in the fellowship, in which through grace we are moving. Do we appreciate it? Outside the fellowship there is a dearth of spiritual food, but that is not due to any fault on the part of the Lord, for in Him dwells all the fulness of the Godhead bodily. There is no lack of spiritual substance with Christ, but this only becomes available to the saints, as there are suitable conditions for it. We thank God there is an abundance of food, the food of His table. And then there is the deportment of His servants and the order of service of His attendants. There is a deportment that is suitable to Christ's house and the house of God. The Spirit of God gives dignity to the saints, in so far as they are affected by Him. Then there is the order of service of His attendants. The Lord has been greatly concerned as to that, and helping us in it, the order of service. So that there should be evidenced in every detail the wisdom of Solomon, the wisdom of Christ; and it is divine wisdom available in Christ as Head of the body, working out in the assembly. There is also an apparel suitable to Christ's house and the house of God; and it speaks of the cupbearers too, that is, those who are able to minister pleasure to the heart of Christ. And then finally the ascent by which he went up to the house of Jehovah, and that too may be seen, beloved brethren. I say this humbly, and realising that things are in small measure, but as desiring to enlist the interest of the brethren in the reality of what is here in the assembly, if we have our eyes open to see it;

and what is possible if we go in for these things, and avail ourselves of the headship of Christ and the power of the Holy Spirit. There is the ascent by which Christ goes up to the house of God, the ascent by which He leads His saints upward into the full privilege of having part in the blessed service of God. In the light of all this, the queen of Sheba says, "Happy are thy men, and happy are these thy servants, who stand continually before thee and hear thy wisdom!" What she was impressed with was wisdom, typically divine wisdom, working out as from Christ and seen in the assembly. She was impressed with it. Possibly, if our eyes are open, we shall see what the principalities and powers are intended to see -- the all-various wisdom of God working out in the assembly; the way in which His own thoughts, conceived before the foundation of the world, are being secured and coming to fruition in the very scene where every activity of Satan's subtlety and wisdom (if wisdom it could be called) is brought to bear to try to nullify God's pleasure.

May the Lord open our eyes to see what the assembly is; and then not only to see it, but to realise that the Lord is working amongst ourselves to secure now an answer to His thoughts. If we have our eyes open, we shall see it all brought before us by God in order that we might contribute to it, and further it more and more. In the presence of these great realities in which we ourselves through grace are called to have part, the great thing is to have recourse to prayer. To listen to an address can at best perhaps add a little to our apprehension of these things, and stimulate desires to move into them, so that the Lord should have a real answer to His own thought; that is, that

God should be glorified in the assembly. But the great thing is to have recourse to prayer, and so in this epistle to the Ephesians, in chapter one, the apostle prays at considerable length; and then in chapter three again he tells us that he bows his knees to the Father. This is intended to convey to us that these things can be entered upon by us spiritually only through this means, and the service of divine Persons themselves. Turn to God in prayer and God in answer will see that we are brought into His thoughts at the present time. May God greatly encourage us on this line for His name's sake!

Auckland, N.Z., March 1947.

PRAYER

A J Gardiner

Luke 3:21, 22; Luke 22:39 - 46; John 15:7, 8, 16, 17; Psalm 122:3 - 9

I feel impressed, beloved brethren, to say a word as to prayer, prayer characteristically and prayer specifically, both individual and collective, because prayer is one of the most important things that we are called upon to give ourselves to. It is not limited to those who are advanced in the faith, or specially spiritual, for the apostle in writing to the Thessalonian saints, who at the time were very young in the faith, only perhaps a few weeks old, said to them, "pray unceasingly" (1 Thessalonians 5:17). Moreover, he said to those same saints, "Brethren, pray for us" (verse 25). It is a remarkable thing that the apostle and his fellow-workers should desire and value the prayers of very young believers. I would commend that to young believers. Begin early to pray for other needs besides your own personal ones and your own exercises. To have to do with God and with the Lord in prayer, and to begin to take up in prayer divine interests, however simply it may be done, will be of great help to oneself as well as, of course, tending to promote the interests of God. We cannot cultivate being in the presence of God without being greatly helped by it. These are days in which it is of all importance that we should become stable in the truth and happy in it too, that we may have real liberty and also joy, mingled, of course, with right feelings, involving the sorrows of the testimony.

It is a day in which it is urgent that we should prove the power and reality of christianity, everyone for himself or herself, and not leave it for a few. We are to pay attention to our roots and foundations, and to cultivate being in the presence of the Lord and of God will go a long way in helping us to become stronger spiritually.

Now in Luke 3 the Lord is presented as praying. It is where He first comes out under public notice in the testimony. He had been under public notice to some extent before, for it is said that He "advanced in wisdom and stature, and in favour with God and men" (Luke 2:52). Men had taken account of Him, but now as He is about to come out and take up His service publicly, He is presented not only as being baptised, but also as praying. We are not told what He was praying about, but the fact is simply stated that He was praying, and we are intended to gather from that, that it was characteristic of Him, that He was characterised by prayer, and that indeed is a feature of true manhood. It is man's true glory, that he is dependent upon God; that he does not assume to be self-supporting or self-sufficient, but that he needs God and depends upon Him. That is true glory in manhood, and it was specially set out in the Lord Jesus, when He first appeared to take up His service publicly. It was then the voice from heaven said, "Thou art my beloved Son, in thee I have found my delight". God is referring to what Jesus had been under His eye during the period of about thirty years which had then elapsed. That is an important matter to pay attention to, dear brethren, that if we are to have liberty and power with God in prayer, it is necessary that we should be pleasing to Him in the circumstances in which He has set us. There is

nothing necessarily showy about that; nothing that makes anything of us; nothing that appeals to the natural man. But to be pleasing to God in the circumstances which He has ordered for us, whether it be in home life, or business, or school life, to be pleasing to Him in them is one of the first things that we have to learn. Dependence upon God, lowliness, and contentment in the acceptance of everything as from Him, are features of moral excellence which are depicted in Psalm 16. That psalm sets out for us in detail the various features of moral excellence which were seen in the Lord Jesus in His pathway here amongst men. I have no doubt it was exactly what was of this character under God's eye, during the thirty years of the life of Jesus, that called forth the statement from heaven, "Thou art my beloved Son, in thee I have found my delight". If I may so say, it constituted the basis of the power which the Lord had in prayer with God.

So God takes notice of us individually, dear brethren. Perhaps we are apt to forget that God's government goes on all the time. If we do what is right, it is in our favour, but if not, it is adverse, and we need to remember that. You remember in Ezekiel 14, God mentions three men, Noah, Daniel, and Job who were outstandingly marked by practical righteousness, and God mentions them in that connection. He had taken account of their lives. Noah and Job had long since passed off the scene, but God was still thinking of them and remembering them by name. So much had their personal lives, as characterised by practical righteousness, come under His notice. So that centuries afterwards God refers to them by name. Daniel, on the other hand, was still alive when God spoke thus through

Ezekiel and was a comparatively young man. God was taking account of that young man walking in the midst of general departure, and it would seem that he had considerable influence with God. Then in Jeremiah 15 God speaks of Moses and Samuel as men who had had power with Him in intercession. What a thing that is, to have power with God! It is possible, if we have power with God, to exert a far greater influence by means of our prayers than by means of anything we may do or say. God refers to these men to show how bad the state of things was, that even if Moses and Samuel were interceding for the people their state was such that He could not come in on behalf of the people. That was to show how very extreme the position was, but it also indicates that God takes account of what we are, and that it is possible for us to have influence and power with Him.

In Luke 5:15, 16 we find crowds coming to Jesus, but He withdrew Himself into the desert places and was praying. That is a word for those who serve, that they are to beware of undue publicity or popularity. If anything of that sort arises, their wisdom is to withdraw to desert places; that is, to withdraw from everything that would pander to the flesh. I am not suggesting, of course, that the Lord Jesus had any occasion to pay attention to that consideration; I am not suggesting that for one moment, but His actions were intended as an example to us. If there is anything in the course of our service that might tend to elate the flesh, then wisdom lies in withdrawing from it and praying. So that we come into the presence of God, and things are seen just as they are, and you are seen just as you are, and that is where safety lies. Then in the

following chapter we find that the Lord went up into a mountain to pray, and continued all night in prayer to God. There was something special to pray about, something of great importance. It was a question of choosing the twelve, and one of them to be a devil, the son of perdition. You can understand what it would mean to the Lord Jesus to have to select the twelve and that it should be required of Him that one of those twelve should be a son of perdition. There may be occasions when the urgency of the matters to be prayed for, and the amount that there is to be prayed for, call for a certain surrender of the time we may normally spend in sleep. You will remember that the altar of incense was part of the service of the tabernacle, and the altar of incense refers to prayer in relation to divine interests, and whenever the lamps were lit and trimmed, the service of the altar of incense had to be carried on. The candlestick has the testimony in view, but it is to be supported by prayer in the Spirit.

So, dear brethren, in Luke 9:18, 28 we find the Lord praying alone, and further, He took Peter and John and James, and went up into a mountain to pray. "And as he prayed the fashion of his countenance became different and his raiment white and effulgent". This shows that if we pray we may find ourselves introduced into heavenly scenes where, for a moment, we may leave behind the exercises that call for prayer, and find ourselves in a position of privilege. How suggestive it is, that it was "as he prayed the fashion of his countenance became different". He took on, as it were, heavenly glory. All these things are delineated for us in the gospel of Luke, which particularly sets out the features of manhood

according to God, as presented perfectly in Christ, and intended to be taken account of by His people. Again, in chapter 11: 1, the Lord is seen praying "in a certain place;" that is to say, prayer there has in mind local needs. That is something that every brother and sister ought to take up in prayer, not only at the prayer meeting, but privately as well. If I may be permitted, I would like to say to any brother who has not enjoyed much in the way of liberty in thanksgiving and praise in divine service, that I believe that if we cultivate private and specific prayer in relation to divine interests, it will promote liberty with God, and when the time for liberty arises, we shall find ourselves set free.

What comes into view in Luke 11 is not only the importance of praying in relation to local needs, but the need of being specific in our prayers. There is prayer as characteristic of us and indicating dependence, but there is also specific prayer. Hence the need of knowing what to ask for, and asking for it. So the Lord says, "But of whom of you that is a father shall a son ask bread, and the father shall give him a stone? or also a fish, and instead of a fish shall give him a serpent? or if also he shall ask an egg, shall give him a scorpion?" (Luke 11:11, 12). The Lord is suggesting definiteness in prayer, that we are to know whether to ask for bread, or for fish, or for an egg. All these things are in relation to local needs, and the importance, therefore, of knowing what is needed in the locality, because the whole setting of that passage is that the Lord may come to visit that locality to see what is there. The one who prays is faced with the possibility that he may have nothing to set before Him when He comes.

"Who among you", the Lord says, "shall have a friend, and shall go to him at midnight, and say to him, Friend, let me have three loaves, since a friend of mine on a journey is come to me, and I have nothing to set before him" (Luke 11:5, 6). It is suggestive of the Lord coming unexpectedly to see what He finds in a certain locality, and the responsibility of those there who are concerned that the Lord will not find an absence of anything He can appreciate. So we are to pray, and know whether the need is food, which the bread might suggest; or whether there is a need for spiritual energy which the fish might suggest; or whether what is needed is, so to speak, life in embryo, which the egg might suggest, the need for the coming generation. The whole point, I believe, in the passage is that we should have regard for what the needs are, and be specific in our prayers.

To refer now to the passage in Luke 22. We come to a most solemn moment in the path of the Lord Jesus, and it is a question of how the will of God is to be carried through to completion, for that is what was immediately before the mind of the Lord. The time had arrived when, so far as His service was concerned, matters were to be brought to completion. It meant for Him not only the severest suffering at the hands of men, but it involved specially the bearing of sin and being abandoned by His God. In that, of course, He stands alone. But the scene in Gethsemane's garden is not the actual abandonment. It is Satan bringing to bear upon the mind and spirit of the Lord Jesus, before the moment had actually arrived, what would be involved if He continued right through, and completed the work which had been given Him to do. In that sense, it

may become pattern for us, not that we shall ever have to face any test that in the slightest degree approaches to the severity of this test. But, at the same time, what is seen is that the Lord was facing the question of carrying through the will of God to completion, and it was the realisation of what was involved in this that He rightly and in holiness shrank from. He was free to pray, "if thou wilt remove this cup from me: -- but then, not my will, but thine be done". The incident is rather one for contemplation, beloved brethren, than for much to be said upon it. Here is the Lord, faced with all that was involved in the carrying through of the will of God to completion, and as understanding all that it meant, in holiness shrinking from it. "Father, if thou wilt remove this cup from me: -- but then, not my will, but thine be done". God would have us watchful that no element of will that is contrary to His has place with us. Then it says that "an angel appeared to him from heaven strengthening him. And being in conflict he prayed more intently. And his sweat became as great drops of blood, falling down upon the earth". A wonderful passage for us, showing that greater intensity of exercise is right at certain times than at others, not that exercise is not proper at all times, but it is fitting that certain matters should call for it in greater degree.

The Lord says to His disciples in verse 40, "Pray that ye enter not into temptation". Then in verses 45 and 46 it says, "And rising up from his prayer, coming to the disciples, he found them sleeping from grief. And he said to them, Why sleep ye? rise up and pray that ye enter not into temptation". Now the point was that Satan was near, and Satan is near us, and we may rest assured that as the

testimony is being carried to completion, he will do his utmost to overcome the saints in some way or another. Hence the need of prayer; "rise up and pray". It is not the time for sleeping. I am not speaking, of course, of literal sleep; it is the time for rising up and praying, and praying that we may not enter into temptation. The dispensation is about to close and the Lord is looking to it that we should carry forward every feature of the truth to completion. It is urgent that we should be constant in prayer and not find ourselves in a position that we have not faith for, and thus be led into temptation and fail in regard of the testimony. There is no reason, of course, why we should fail. The Lord said, "rise up and pray that ye enter not into temptation".

Well now, passing from that, I wanted in the passage in John 15 to show that the Lord contemplates that we should have power with God. I believe the Lord has in mind in this scripture, what will mark us as moving on together. I do not mean necessarily limiting it to collective prayer, though it would include that; but the point the Lord has in mind is that His disciples should be going on together as committed to God's testimony. And as feeling what it is to be in a world in which they are hated, the Lord stresses the importance of loving one another. "If the world hate you, know that it has hated me before you. If ye were of the world, the world would love its own" (John 15:18, 19). So it is contemplated that as we go on, and the nearer we reach to completion, the more we shall become conscious that the world hates us. But that is not to cause us to surrender or in any way to compromise, but we are to find support in the company of the brethren. The matter is

imperative. It is one of the bulwarks of the testimony, that whatever has to be met in the outside sphere, the support needed for the position will be found in the circle of the brethren. Hence how important it is that we should cultivate love, and enjoy the mutual support and encouragement which the circle of love affords. So the Lord says in verse 7, "If ye abide in me, and my words abide in you, ye shall ask what ye will and it shall come to pass to you". That is a remarkable statement, showing, as I said before, that it may be possible for us to effect far more by the power we have with God in prayer than by anything we can do ourselves, and this is evidently open to all. It is not a question of those who are gifted, but "If ye abide in me". As abiding in Christ we take character from Him; it develops that which will give us power with God. "If ye abide in me ... ye shall ask what ye will and it shall come to pass to you". It is a question of asking what we will and having it answered, which involves, of course, that our prayers are in keeping with the will of God and the needs of the moment.

These are very encouraging statements, and then the Lord says, "In this is my Father glorified, that ye bear much fruit", indicating, I believe, that this would be a feature that marked the Lord personally, and now it is to be continued in the disciples. You remember how at the grave of Lazarus the Lord said, "Father, I thank thee that thou hast heard me; but I knew that thou always hearest me" (John 11:41, 42). Think of that! He had already requested something in relation to the raising of Lazarus, but he says, "I knew that thou always hearest me". That is, every time He prayed, He was heard; every time He asked,

He was asking according to God's will and it was being answered. Think of the power there is in prayer of that nature! Think of the character of the Lord's prayer in John 17, beginning at the moment that had then arrived and continuing right to the time when we shall behold His glory!

What possibilities there are, beloved brethren, if we would only seek to cultivate the reality of abiding in Christ. Thus shall we become intelligent and understand what the testimony calls for and what the needs of the moment are, because the Lord will continue speaking to the end of the dispensation. There is no question about that. It is an evidence of His love. He says in His word to Philadelphia, "because thou hast a little power, and hast kept my word, and hast not denied my name ... behold, I will cause that they shall come and shall do homage before thy feet, and shall know that I have loved thee" (Revelation 3:8, 9). So that He will take us out of it to be with Himself; but He places it on the footing that we have kept the word of His patience. We were saying on a previous occasion that the Lord is patient, and we have to be patient. We have to go on with the testimony not knowing when it is coming to an end. Even the Son takes the place of not knowing the day or the hour. We know not what hour the testimony may end, but we may get impressions that the end is near at hand. Throughout the period of Christ's patience He will speak to those who love Him, and His speaking will afford us guidance; and as I was saying, He bases His promise to us on the fact that we have kept the word of his patience. It is for us to see that we do it and that we do it on these lines, that His word abides in us and we abide in Him. We

can affect the whole course of things in the company, or in the world of christian profession, by our prayers, if the testimony demands it. There is no limit to what we may do in our prayers if the testimony requires it. You will remember when Joshua was bringing the people into the land and a battle was being waged against the enemy, and, so to speak, the matter was not completed, Joshua called upon the sun to stand still. There was a man asking for what the exigencies of the moment required, in order that God's thoughts in regard of His people should be carried through then and there to completion. He called upon the sun to stand still, and the result was that the victory was completed, and God came into the matter, so that there were more slain by the hailstones which came down from heaven than were slain by the children of Israel. God will come into the matter if we pray as those who have power with Him.

In conclusion, I read the passage from Psalm 122 in order to add a little increased definiteness to this matter of our prayers. The psalmist is speaking of Jerusalem, and Jerusalem for us means the assembly. Jerusalem was God's centre of interest upon earth, and that at the present time is unquestionably the assembly. Jerusalem is not exactly Zion. For I understand that Zion, in its typical bearing refers to the assembly according to God's thoughts regarding it. Jerusalem is more the concrete expression of those thoughts down here; that is to say, when it refers to Jerusalem, it is the assembly just the same, but viewed as in actual expression amongst the saints. So it says, "Jerusalem, which art built as a city that is compact together", stressing the importance of love among

ourselves, for there is nothing so compacting in its influence as love among ourselves. That is something that Satan will always seek to attack, and we must therefore lay ourselves out to preserve love among us.

While I am speaking a great deal about prayer and the importance of making time for it, not only when we are together but also privately, it must not be thought that I am decrying right activity, for there is a call for right activity also. We are told to do whatever our hands find to do, with all our might. In Luke 10 we see the activities of love in the good Samaritan. "Take care of him, and whatsoever thou shalt expend more, I will render to thee on my coming back" (verse 35). It is self-sacrificing love in care for the saints. So that while I am emphasising the great importance of prayer, it must not be thought that I am in any way belittling activity; there must be room made for both. We are to realise increasingly that divine things call for our whole time committal to them; there is no time for anything else. There are legitimate duties, of course, that have to be fulfilled, but the time is such, and the truth that the Lord is giving is such, and the state of the world is such, that divine things call for complete committal to them.

Referring again to this matter of Jerusalem being compacted together, each one of us contributes his own part in it. So that if there is any little element of personal disagreement among the saints, which would interfere with this compacting together, it must be got rid of. Self-judgment and forgiveness must come in, forgiveness specially marking our day; "forgiving one another, so as God also in Christ has forgiven you" (Ephesians 4:32). What a

glorious time was the year of jubilee in Israel, and that is what is characteristic of this day of christianity, the glorious year of jubilee; see Leviticus 25:8 - 10. Then it says, "Whither the tribes go up, the tribes of Jah, a testimony to Israel, to give thanks unto the name of the Jehovah". That is suggestive of the service of God in the assembly. Thank God, we are being greatly helped in it. "Whither the tribes go up ... to give thanks unto the name of Jehovah". How it speaks to us of the breaking of bread in these last days. I am only indicating certain things in connection with the assembly that may well enter into our prayers, for they are to be preserved to the end. We are to be exercised to exclude everything that would militate against love. And then the service of God in the assembly is maintained and takes on the spiritual features that the Lord intended it should take on. How necessary it is that we should understand the truth, in order that it may come into expression in the service of God. All those exercises, dear brethren, may be taken up in the service of prayer.

"For there are set thrones for judgment, the thrones of the house of David". Matters are to be judged according to God and judged in a dignified way, from thrones. It is part of divine glory in the assembly that matters are dealt with according to God in power and with dignity. That is another matter that may well enter into our prayers, that whatever arises, it may be dealt with in a way that glorifies God, and if it is a matter that the consciences of the saints should be exercised about, that they might answer to it. All these things are in mind, and so the psalmist says, "Pray for the peace of Jerusalem". We can rest assured that the more the truth of the assembly is finding expression

among the saints, the more will Satan seek to get in by any way he can. And therefore we are to pray for the peace of Jerusalem. Conditions may arise in the world that will threaten the peace of Jerusalem. You will remember that when the apostles were threatened in Acts 4:23, 24, being let go it says, "they came to their own company, and ... they, [that is the company] ... lifted up their voice with one accord to God". They all with one accord took up the matter in prayer, and it says that the place where they were assembled shook. God answered them, and the testimony was divinely supported and protected.

Finally, dear brethren, the psalmist says, "Peace be within thy bulwarks, prosperity within thy palaces". The bulwarks suggesting the maintenance of divine principles by means of which all that is precious is preserved and all that is evil is excluded. And the palaces representing the side of privilege. So we see again the importance of prayer. You remember how Daniel when he knew that the edict had been signed that there should be no prayer made to God or man, with his windows open towards Jerusalem, he prayed three times a day as was his wont. He was praying for the peace of Jerusalem. Jerusalem was in ruins and he was praying three times a day in relation to it as was his wont, although the edict had been passed. We know how God supported him. In Daniel 10:12 an angel appeared to him and said, "Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard, and I am come because of thy words". The angel did not come to him till three weeks later, but he told Daniel that from the first day he had prayed, he had been heard. All this is

brought before us that we may be encouraged to take up divine interests in prayer and to persevere in it, and if we do, we may know something of what Daniel experienced when he was told that he was a man greatly beloved.

It is open to us in our own measure to take up this service of prayer, and to pray in relation to divine interests. As we do so we may become, as the Lord says, disciples of His; we shall bear much fruit and in that way become disciples of His.

May the Lord strengthen us and encourage us to this end, for His name's sake.

Auckland, N.Z., March 1947.

CHRISTIANITY AS CHARACTERISED BY MYSTERY (1)

A J Gardiner

Matthew 13:1 - 12, 24 - 52

A.J.G. It is clear from this chapter that the thought of mystery enters into christianity, the Lord saying to His disciples that it was given to them to know the mysteries of the kingdom of the heavens, but to others it was not given. There is a certain element of what is judicial in the blinding of the eyes of those who reject the testimony. So that divine things are hidden from them, but to those who are subject to the Lord, and truly disciples, the things of God are presented in a way that is comprehensible to them, but not to others. That really involves the Spirit, so the Lord said, speaking of the Spirit, that He would beg the Father and He would give us another Comforter, "that he may be with you for ever, the Spirit of truth, whom the world cannot receive, because it does not see him nor know him; but ye know him, for he abides with you, and shall be in you" (John 14:16, 17). So that the presence of the Spirit involves that there are certain things known to believers which are entirely unknown, and impossible of being known, to others. That brings in the thought of mystery as properly belonging to the saints, something that we should particularly cherish, that it is given to us to be initiated into the thoughts of God which are hidden from men in general.

I think Matthew 13 presents things first of all from that standpoint. If there is to be anything for God there must be a divine sowing, as in the parable of the sower. But even that brings to light that there are certain adverse influences, the wicked one catching away the seed sown by the wayside, and tribulation and persecution, and thorns, cares of life and so on. Then there are the six subsequent parables, which are definitely called similitudes of the kingdom, divided into two threes. The first three giving the position of things publicly, and being intended to open our eyes as to the way that Satan is acting in opposition to what is of God. The last three give us what is really of God and are intended to give us to understand the true features of it. I think, as the Lord may help us, we shall see that the features which are found in the first three similitudes of the kingdom, all find their answer in the last three.

E.A.K. Does the apprehension of the element of mystery, as you are calling attention to it, as laid hold of by us in the power of the Spirit, greatly help us practically in realising the true greatness of what christianity is? Because all that is connected with it outwardly, and particularly the position of reproach in which we are, is rather small and insignificant?

A.J.G. Yes, I think that, and therefore it is of particular value for all of us to get a sense that to us it is given to know divine mysteries. It sets us apart from the whole course and outlook of this world, and gives us the consciousness that we have part in, and entrance into, a system of things which is of God, that the world has no part in and cannot possibly apprehend at all.

J.W.H. Does the matter of doing the will of His Father enter into the side of understanding, the you that you have referred to?

A.J.G. You are referring to the end of chapter 12. Yes, I think that greatly helps, that the Lord repudiates His brother and sister and mother; that is, His brethren after the flesh, and indicates that He recognises, and identifies with Himself, those who do the will of His Father who is in the heavens. Those certainly become the disciples; in fact, they were the disciples.

J.E. Is there a general correspondence between the scope of things covered in this chapter and the letters addressed by the Lord to the seven assemblies in Revelation 2 and 3?

A.J.G. I think there is, but would you say a little more of what is in your mind?

J.E. I was thinking of what was inaugurated originally, and then the finish of things. What is of God is carried through, is it not? I was thinking of the public side in Laodicea, but the vital side of things in Philadelphia answering somewhat to the last three similitudes.

A.J.G. I think that entirely. I believe it is of great importance to be given to see how God views things as they are on the earth at the present time in christendom. The kingdom of the heavens, I take it, specially refers to christendom; that is, that part of the earth which publicly acknowledges the name of the Lord Jesus. But these parables will help us to see that the public condition of things is the result of Satan's work, so the true character of it is exposed to us in order that we should not be deceived by it. On the other hand, the last three parables will show

us what is vital and precious in the sight of God. One thing that will be noticed in relation to the treasure, as it appears in the first of the three last similitudes, is that the character of being hidden is impressed upon it. The treasure is found hidden in the field and when the man finds it he hides it. That is, the character of being hidden is particularly impressed, deliberately impressed upon what is really of God in the world, and it is a great safeguard to see that, because then we become content with the hidden position.

J.M. Is there a militant aspect of the matter in the way the full position is secured in this element of mystery?

A.J.G. What do you mean by militant?

J.M. Well, it may not be active, but divinely the position is guarded, so that those who have no part in it do not have a part in it. Yet it is open, as you have suggested, to those who are initiated and there is liberty to move as recognising that it is in mystery.

A.J.G. Well, I think that is implicit in the presence of the Spirit, "whom the world cannot receive, because it does not see him nor know him" (John 14:17), the Lord says. So that in that way, by the gift of the Spirit, the Lord introduces His own into the things of God and excludes those who have no part in them. It is very important, I think, to see that the Spirit of God involves ability, capacity to enter into the thoughts of God fully, and it also involves a deliberate exclusion of those who have not the Spirit; the mind of man cannot possibly compass divine things.

W.C.B. Does it show how God is carrying things through while still allowing Satan's power to be active in certain directions?

A.J.G. That is what I thought was one great value of these parables, and hence, if we take up the parable of the tares, what is clear is that an enemy is at work. The Lord definitely says so. He is at work in introducing publicly those who have the appearance of the true thing, for the tares resemble the wheat in outward appearance, but actually they are sons of the wicked one. The word is to let them both grow together; that is, God is not intervening publicly to alter that position. Then in the next parable of the mustard seed, that which commenced in what was very small, has now become outwardly very large -- what we speak of as christendom. It becomes such that the birds of heaven come and roost in its branches. That is, there is room in it for every kind of evil doctrine; the whole position, so to speak, being discredited, but that is the position publicly. Then finally in the parable of the leaven, there is a certain element introduced into christianity which pervades the whole thing. That, I believe, is that the first man, whom God has set aside judicially in the cross of Christ, has been re-introduced, so that what is of man instead of what is of Christ pervades christianity in its public aspect. Those, I believe, are the three outstanding characteristics of those three parables, and I believe we shall see in the other three, although not necessarily in that order, that all these elements are met in the vital thing.

J.S.B. I was wondering if the importance of the thought of what is to be known in mystery is not

emphasised, seeing the enemy has his counterpart? In 2 Thessalonians 2:7 "the mystery of lawlessness already works", and in Revelation 17:5 the name in the forehead of the great harlot is "Mystery, great Babylon".

A.J.G. I think it is important to see that, that there is mystery connected with what is evil, and these parables are intended to open our eyes to it. Evil is working systematically, but in such a way that the world does not recognise that it is evil. But the saints' eyes are to be opened to it, to see that God is Master of the situation, and that in His own hidden way He is working among the saints the complete answer to all that Satan seeks to introduce.

J.E. Would you say that these three elements, or principles, are working at the present time, the principle of admixture, which is always foreign to the work of God; then the tendency to assume proportions never divinely intended; then the subtle, secret working of evil as seen in the leaven? Are we constantly facing these principles in assembly matters, assembly sorrows and so on?

A.J.G. I am sure that is right, and I think it helps to see that in the divine thought of the assembly, these evil principles are completely renounced and the opposite to them is established. So that, for instance, it seems to me that the parable of the treasure hid in the field is the answer to the parable of the mustard seed. That is to say, in contrast to that which assumes great proportions, the saints understand that the divine idea is that what is of God should be hidden. We accept that position, that our life is hid with Christ in God. The affections of the saints are bound up with Christ, and He being hidden we are content

to be hidden. Then the parable of the leaven finds its answer in the pearl, because the leaven is the re-introduction of the man whom God has set aside in the cross, whereas the beauty of the pearl is that the assembly is for one Man only, for Christ. "I have espoused you unto one man, to present you a chaste virgin to Christ" (2 Corinthians 11:2). As the affections of the saints are held by the one Man, they refuse the re-introduction of the other. Then finally, the parable of the tares finds its answer in the net, the last of the similitudes, because there is the principle of discrimination between good and evil in the assembly. "They gathered the good into vessels and cast the worthless out". Thus good and evil are to be separated. It is very important to see that in the assembly there is to be the complete answer to all these elements of evil introduced in the public systems.

E.A.K. I was thinking that what was said might suggest that in the idea of the treasure our minds would be directed to Colossians; whereas in the similitude of the pearl, would we not have the great divine thought of the assembly as in Ephesians?

A.J.G. I have no doubt that the treasure links on with Colossians, as you say, and the pearl is peculiarly the beauty of the assembly as wholly for Christ. So that is no doubt before us in Ephesians, and I believe works out in a practical way in the exercises of the testimony. So that Paul in 2 Corinthians insists on the fact that he had espoused them unto one Man. I believe that is wherein the beauty of the pearl lies; its oneness, undivided affection for Christ.

R.L.H. Is there any significance in the fact that the first three parables are spoken by the sea, and the last three in the house?

A.J.G. I think that is significant, because the first three are dealing with the public position, whereas the last three, as you say, are spoken in the house. They are the result of the disciples having come to Him and said, "Expound to us the parable of the darnel of the field". The parables are intended to induce a spirit of enquiry with us. Enquiry which would lead us to the Lord to ask Him in the house. You might say it is like when together in the assembly, when together as we are at the present time, or, of course, in private; the idea of the house being private in contrast to what is public.

W.H.G. Is it in divine wisdom that these evil principles have been allowed to operate in their intensity at the present time, to bring out the glorious lustre of the assembly?

A.J.G. I think so, and to see that God is always victorious all along the line. Outwardly, Satan may appear to hold the position, but then as our eyes are opened to what is in mystery, we see that God is working triumphantly all through, though in secret, and using the very presence of evil to develop what is of Himself. I mean as the saints see false elements in the church, they repudiate them in faithfulness to Christ and to the truth, and that strengthens what is of God.

J.M. Would it be right to say that if we only take account of the public position we will lose our way; we will not be able to find our bearings? We need some

instruction as to the inside position; that is connected with the house.

A.J.G. I am sure that is right, and hence the value of these parables, and the Lord's instruction that to us, to the disciples, it is given to know the mysteries. It says in Proverbs 25:2, "It is the glory of God to conceal a thing". God loves to hide what He is doing because that shuts out man. But then it says that, "the glory of kings is to search out a thing". The kings are the saints in their dignity and it is to our honour to search things out, that is, things ought not to remain a mystery to us but we ought to have understanding in regard to them.

L.G.L. Is there a sense in which things need to be maintained in mystery as suggested in Hezekiah's action in regard of the enquiries of those from Babylon? He lost his power once he opened things out in a public way, so that there seems to be a necessity for things to be retained in a sense in a hidden way in the soul, rather than to be affected by what comes from the outside place.

A.J.G. I believe the secret of retaining things in secret is our links with Christ; that is, our understanding that the assembly is bound up with Christ as we were singing in our hymn. The more we get the sense that the assembly is, for time and eternity, bound up with Christ, as a wife is to her husband, the more we shall be prepared to accept a position of being hidden and being out of this world, because that is in keeping with Christ's present position. He is out of sight as regards this world.

J.S.T. Is all this we are speaking of together dependent upon the Spirit and our spirituality, and is it all

covered in the expression, "God's dispensation, which is in faith"? (1 Timothy 1:4).

A.J.G. Yes indeed, the dispensation which is in faith, quite so. It is in faith on the one hand, so that the angels spoke to the disciples as the Lord was taken up into heaven, and they said, "why do ye stand looking into heaven? This Jesus ... shall thus come in the manner in which ye have beheld him going into heaven" (Acts 1:11). It was now a faith period and the Lord was removed from sight and they were to accept that because it was a faith period. But then the Lord said, "ye will receive power, the Holy Spirit having come upon you" (Acts 1:8). It is also the period of the Spirit, and in the Spirit the things of God can be entered into and the position accepted because we see that God is in it.

J.S.T. So we do not wait until the harvest. He said, "Suffer both to grow together unto the harvest". Our spirituality would detect things at the outset, would it not?

A.J.G. Yes, we have to leave things to the harvest so far as the public position is concerned. But privately we accept separation from evil, in faithfulness to the name of the Lord, and in that position the whole truth regarding the assembly in its proper features can be worked out.

J.E. Do you feel that, having the Spirit in the way the Spirit is available in this dispensation, we have the means of understanding all that can be understood by the creature? Paul speaks of completing the word of God. There is nothing to come, is there?

A.J.G. No, there is nothing more to come, and I believe what you say is right, as having the Spirit there is no reason why we should not enter intelligently, and

feelingly into all that God has prepared for those who love Him.

Ques. Is the prophetic word the solution for the moment?

A.J.G. I think it is. It is a remarkable thing that this very chapter describes Asaph as a prophet. We should never have known that Asaph was a prophet, as far as I know, if this chapter had not told us so. But this chapter quotes from Psalm 78:2 which is written by Asaph and says, "so that that should be fulfilled which was spoken through the prophet" (verse 35), bringing in, as you say, the prophetic word.

T.R.Y. Why is the expounding connected with the first three parables?

A.J.G. I think because the state of things in christendom publicly is so confusing, unless the matter is explained. Hence the Lord explained the parable of the sowing, that there could be nothing for God at all apart from divine sowing, but also that the sowing would be in the presence of all kinds of influences that would seek to counteract it. Then he explains also the first of the first three similitudes that, as we have been saying, we might be fully intelligent as to what it is that Satan is doing and has been doing publicly. But over against that, not to be over-occupied with the negative side of things, the Lord brings forward three similitudes to which we are intended to pay great attention, the treasure and the pearl and the net.

E.A.K. Do we rely wholly upon the Spirit for the understanding of these three inside similitudes, which have

been so misapplied by the profession around for that very reason?

A.J.G. Quite so. The profession around would make the leaven a good thing; and refer to it as the influence of Christ spreading through the whole world and so on. That is obviously a misapplication of Scripture. The apostle says to the Corinthians, "A little leaven leavens the whole lump" (1 Corinthians 5:6), referring to the moral evil that was there. And "A little leaven leavens the whole lump" (Galatians 5:9), he says to the Galatians, referring to the principle of legality that had come in in the churches in Galatia. It is quite clear that leaven in Scripture is an evil principle, not a good principle.

E.A.K. Yes, and I was thinking of the current application of the pearl to the gospel. Would you be free in the scope of what is before you to say a word as to the current thought of the treasure, and what is historical as connected with the pearl? I believe it might help us all.

A.J.G. I suppose the treasure refers to what there is of God, or rather what He has in mind to bring to light in the world, "a treasure hid in the field" which has to be brought to light. It has been helpfully connected with the passage in Genesis 2:11, 12, which refers to the river Pison which surrounds a certain territory, and it says that the gold was there -- "the gold of that land is good; bdellium and the onyx stone are there". That is to say, the passage there refers to a certain territory in which there was treasure, what was of real value. So from that point of view the field was not necessarily the whole world, it is a more limited thought; it is the field in contrast to the city or town. We have to recognise that Paul in his labours was

definitely directed not to go in one direction, eastward, and definitely directed westward in his activities. All that rather bears out the thought that in God's ways and His sovereignty, what He is bringing to light as of Himself during this period of christianity is found in one particular part of the earth.

J.E. The principle of new birth and the wind blowing where it listeth; is that the way the treasure is presented in John 3?

A.J.G. Yes I think so. The treasure is the result of divine operations in the souls of men, but it has to be brought to light, and so it says that it was hid in the field. "Which a man having found has hid ... and buys that field". I have no doubt it is being brought to light through the Lord's activities in the gospel. It is striking that it is not only hidden in the field and then the man finds it, but having found it he hides it. The thought is that what is secured through the glad tidings finds a resting place for the moment in the assembly. It is not to have any other position or aspect than that of being hidden for the moment.

J.N.G. Would you make a little clearer the difference between the expression in this parable, "sells all whatever he has", and "sold all whatever he had". Does the first refer to current activities?

A.J.G. As far as I understand it, the first refers to activities by means of the gospel, for it is still going on, bringing to light what is of God. For the great thing is to bring to light what is of God; that is to say, unless God works there is no fruit from the gospel. But what God does work is real treasure; there is something of intrinsic value

in it. In the second similitude, referring to the pearl, it says, "he went and sold all whatever he had and bought it". That is, it is something done once for all. It says, "even as the Christ also loved the assembly, and has delivered himself up for it" (Ephesians 5:25). It is done once for all, so to speak, but it is brought in in order to show the immense value of it to the One who sold all that He had in order that He might possess it.

W.C.B. What is involved in him selling "all whatever he had"?

A.J.G. I think it is just a figure in order to impress us with the fact that the Lord had just one object before Him, and was prepared to devote everything to securing that object. We might rightly say He had certain rights in regard of Israel, He relinquished those for the time being. But I believe it is intended just to convey that the pearl was of such value in the sight of Christ that He would devote Himself wholly to it and surrender everything in order to secure it. After all, we cannot have anything more than that He gave Himself for it.

J.E. You understand that the pearl is denoting the assembly as developed under Paul's ministry, the fruit really of divine counsel; but the treasure would raise the moral side would it not, in that the material is secured in one place and transferred into another? The whole moral side of the truth would come to mind in regard to the treasure, would it not?

A.J.G. I would like you to say a little more.

J.E. I was wondering if the treasure would involve the same persons found in a responsible setting, taken up in that setting and transferred into another setting.

A.J.G. I think that is right. You mean found in the world, so to speak, and transferred into the assembly. It is what is of God coming to light in that way, and it is treasure, something that the Lord can use too. It is of value to Him.

R.H.G. Does the hiding of the treasure in that way link on with the upper room in contrast to the temple?

A.J.G. Yes it would; the upper room is where they really had their associations of life, you might say. It was in an upper room, withdrawn from the level of what was here, whereas the temple would be their position in testimony amongst men, as coming into it really from what the upper room would speak of.

E.T. Would the idea of mystery enter into our preaching of the gospel? It is not presented to the natural man, it is presented to faith. In that way the truth is presented so that there would be a response from what is true.

A.J.G. I am sure that is right. A gospel preacher who understands the truth would not attempt to work on natural feelings or anything of that sort, because he understands that all that is of no value. But his object is to present the glad tidings, to present Christ, and what God has to say in relation to Him, in order that, by means of it, God's own work in souls might come to light. It is only that that is real treasure.

J.W.H. Would you mind indicating the distinction further in relation to the buying of the field, and the pearl that is bought?

A.J.G. I suppose the buying of the field would refer to the fact that the Lord through death has established

rights over all men, but it has in view the bringing to light of the treasure, wherever it is.

J.E. That is what I was trying to get at. The assembly as such is never presented as being redeemed, but the securing of the treasure would involve the work of redemption, would it not?

A.J.G. I think so, as I understand it. When it comes to the pearl, the assembly in its beauty, that for which Christ has given everything, it is regarded as bought, not as redeemed. Redeemed has in mind that there are certain encumbrances, or liabilities attaching to the person or thing. These have to be discharged in order that the one who owns it may have it unencumbered. But bought simply stresses the great value of it and the great price that has to be paid for it.

E.A.K. So that in Acts 20:28, it is "the assembly of God, which he has purchased with the blood of his own". Is that the thought?

A.J.G. That is it. It is interesting in Exodus 15:13 it says, "Thou by thy mercy hast led forth the people that thou hast redeemed". But then it says, "Till thy people pass over, Jehovah, ... that thou hast purchased. Thou shalt bring them in, and plant them" (verses 16, 17). When they are the other side of Jordan they are regarded as purchased not as redeemed; but as brought out of Egypt, they are regarded as redeemed.

J.M. Would you make a little clearer the difference between purchased and redeemed?

A.J.G. Redemption contemplates, as I understand it, that there is a past history. It is understood in business matters that if there is a mortgage on a property and you

want to have the property entirely unencumbered, you must discharge that mortgage. That is, you have to redeem it. Redemption looks at things from that standpoint, that we belong to God, but that there were our guilt and sinful condition, and the liability to death -- all these things attaching to us -- and redemption was necessary if God was to have us for Himself. But when it is a question of the assembly according to divine purpose, that is regarded as not having any past history at all, and therefore there is no question of redeeming, but there is the question of purchasing it. The word purchase is used to indicate to us that it is of very great value in the sight of God and of Christ.

E.A.K. Are both thoughts introduced in the book of Ruth, the thought of redemption and also the thought of purchase? Boaz says, "Ruth the Moabitess ... have I purchased" (Ruth 4:10).

A.J.G. Yes, you get both thoughts there. We have been referring to the pearl and linking it with Ephesians. I believe the great thought in the pearl is that it is one pearl, "one pearl of great value", and I believe in that way the thought of oneness is to stress the beauty that attaches to the assembly as marked by undivided affection for Christ. I believe that is the thought. Therefore, while I have no doubt that it is rightly connected with Ephesians, I believe it also links with the position in Corinthians where the apostle was greatly concerned that, having espoused them to one Man, they should be maintained in the simplicity that that required.

W.H.G. Does it answer therefore to the leaven?

A.J.G. It is the answer to the leaven, I believe. The leaven is the re-introduction into the things of God of the first man. You can see that on every hand in religious systems. It is just man's learning, and man's will, and man's glory pervading the whole scene. Whereas in the assembly you have just one Man, that is, Christ, and the assembly refuses to take character from any other man, that is if she is true to Christ.

J.M. Is this matter important, the teaching emphasising the necessity on our side of putting heaven's valuation on the assembly? I was thinking of the word, "I speak as to Christ, and as to the assembly" (Ephesians 5:32). Is that not a feature of the present ministry, the greatness of the assembly, its value to God, to divine Persons?

A.J.G. Well it is, and the very fact that it is introduced so early in the divine record of the Scriptures as Genesis 2 ought surely to affect us. And that, centuries afterwards, Paul should refer to the woman as formed, builded, out of the rib taken from the side of the man, and brought to him, as definitely pointing to the assembly -- Christ and the assembly -- should greatly affect us. That thought came in at the very outset and all the rest, so to speak, of the revelation of God has come in after that.

J.E. Therefore the conception as to the pearl, what the assembly is to Christ, should govern us in a distinctive way in assembly administration working out locally. I was thinking of each gate of one pearl in the city. That would be in keeping with the trend of things in Matthew's gospel would it not?

A.J.G. That is what I feel. I believe it is particularly brought in in that way in an administrative

setting. It would greatly help us in all we do if our one concern was that what is done is done under the influence of Christ, in the wisdom that is derived from Him, and the love that is learned in Him. These things are to characterise us in administration. The more we are under the influence of Christ, the more we shall be characterised by wisdom and tenderness and love in the way things are handled administratively.

E.A.K. The idea of suffering is associated with the way the pearl is produced. One wonders sometimes whether it is the fear of incurring suffering which makes us slack in facing assembly administrative exercises. What you are saying would stimulate us as to the attractiveness of it in view of the great result to be secured.

A.J.G. One can see more and more the wonderful value and wisdom in God's ways in allowing the assembly to be here so long. Every kind of test is allowed to arise in order to develop in us these features of faithfulness to God, and wisdom and love amongst ourselves, which we can learn from Christ. So that, as our brother said, in the heavenly city every gate is of one pearl. That is, administration throughout the whole of the city is marked by the same features.

Well then in the parable of the net cast into the sea it says, "which has gathered together of every kind, which, when it has been filled, having drawn up on the shore ... they gathered the good into vessels and cast the worthless out". That is an important matter too, in relation to the truth of the assembly. We are concerned as to those to whom we commit ourselves so that there is the refusal of what is worthless and the retention of all that is good. All

this is of God, the retention of it in vessels; and hence in the assembly, and in the administration of the assembly at the present time, there is the complete answer to the parable of the pearl. Outwardly and publicly the good and the evil have to be allowed to go on together until the last days, but in the assembly we do not allow that. Fidelity to Christ requires that there should be discrimination and the refusal of what is worthless.

E.A.K. What you are saying is in keeping with Jeremiah, where it speaks of separating the precious from the vile, and then it goes on to say, "thou shalt be as my mouth" (Jeremiah 15:19). Is that the way the truth is preserved amongst us in its purity?

A.J.G. I am sure it is, and the only way, so we can see that where there is the refusal to exercise this discrimination, or neglect as to it, the truth becomes lost.

W.C.B. Is the sitting down important?

A.J.G. It is important. It involves that it is done deliberately, carefully. The beginning of this chapter presents that very feature, "Jesus went out from the house and sat down by the sea".

R.M.Y. Would you suggest that this last similitude has a peculiar bearing on the end of the dispensation in which we find ourselves?

A.J.G. I think it has, because God has stressed it for the last one hundred and twenty years, and He has specially drawn the attention of the saints to the importance of 2 Timothy 2, and the principles that are laid down there. The recovery of the truth which we are enjoying has flowed from adherence to those principles, and if they are sacrificed everything will go.

C.B.S. Would this thought which you have referred to of exclusion and discrimination link on with the earlier parable of seeking goodly pearls? Does the seeking of goodly pearls involve the exclusion of everything else? There is this one thing that would be for the joy of the heart of Christ.

A.J.G. Yes, it is in keeping with seeking goodly pearls. The merchantman seeking goodly pearls would be one who knew the value of a good pearl, and would have the discrimination to refuse what was spurious.

J.E. If you take the public position as it stands, there is the great house and, ecclesiastically, we are in it. We cannot escape the position, can we? But is it a question of sitting down and taking up this exercise of discrimination within that area, so to speak?

A.J.G. That is it, and gathering the good into vessels. That is to say, the truth of God now is worked out and maintained in local companies who have been gathered together on this very principle of discrimination, of refusing the evil, but recognising all that is of God.

J.M. I notice in the first parable, of the wheat, it says, "Gather first the darnel, and bind it into bundles to burn it". But in relation to the fish, "they gathered the good into vessels and cast the worthless out". Is there a difference? They seem to be concerned with the good.

A.J.G. Well, that is what the saints have to be concerned with. We have to be concerned with the good, and just reject the worthless. But it says in the parable of the darnel, "Suffer both to grow together unto the harvest ... but the wheat bring together into my granary". I think that possibly in the way things are working out in the

world, that is going on already. I think there is more and more a gathering together of the evil into bundles. Men are getting together and combining together, and I believe that governmentally these things are already beginning to take shape.

J.M. That is very interesting, seeing that the first parable refers to the public position, and the ways of God enter into it in connection with what is evil. But does it not emphasise the need of the saints today to be occupied with the good. That is our matter?

A.J.G. That is our matter, exactly. The world we leave to God.

R.H.G. Would the good and the worthless suggest those who are marked by the features of the Spirit or otherwise, as available in view of the testimony and pleasure of God?

A.J.G. Yes, the good would certainly refer to those who have the Spirit and who are governed by the truth. You cannot regard anyone who has not the Spirit as good in this sense.

J.M. What do we understand by the vessels?

A.J.G. I think the thought of the vessels would be the local companies of saints. It is important to see that the economy of christianity, if one may use that expression (I am not referring now to the economy of the Godhead), involves the way it is set out as in local assemblies. That is, it is not the saints going on as isolated individuals but in local companies.

J.E. While the sowing in the first place would refer to the ministry of the Lord Himself, when we come to the finish, it is very clear that Paul's ministry and Paul's

service are in mind, for it was Paul who set up local companies first of all, was it not?

A.J.G. It was indeed.

J.S.B. You would encourage every soul to be on the line of the disciples who were followers? In your opening remarks you spoke of these matters in mystery being known to the initiated. I was thinking that faith and obedience are necessary for any who would be enquiring.

A.J.G. Yes, and so the Lord in verse 51 says, "Have ye understood all these things?" That is, the Lord would raise the question with us all as to what understanding we have of these matters. "Have ye understood all these things? They say to him, Yea, Lord. And he said to them, For this reason every scribe [Mr. Taylor has often remarked that the idea of a scribe is one who is accurate in divine things. Because a scribe has to write things out, and if you have to write things out, you are forced to accuracy. You have to think out what you are going to write because you are committing yourself to it] discipled to the kingdom of the heavens ... brings out of his treasure things new and old". It is a question of a scribe discipled to the kingdom of the heavens, that is one who has come under the teaching of the Christ and is subject to Him. The great thing is to be in the current of what the Lord is giving at the moment. The Spirit is necessary for that, and then if we are in the current of it, we shall find that old things, we might say the Old Testament, or whatever it is, have a bearing on it and can be brought forward to support it.

A.H.S. With reference to enquiry which you stressed earlier, the importance of our enquiring into these

things, is it significant that the disciples enquired only as to the parable of the darnel, and then the Lord not only answered that but brought in all these positive things?

A.J.G. Well that is interesting and important too that the Lord explains the bearing of the public position, but He would not leave us merely with having an understanding of the public position, so far as dealing with evil is concerned. But He would show us that there is what is vital to be going on with, although it be in smallness and hidden. Everyone of us should understand the great value of the assembly, and that, without assumption, without claiming to be it, we may have the assembly in all the features proper to it. I believe that is what is so important, that we should not merely get into the way of coming to meetings, so to speak, and just enjoying being at meetings. We should be intelligent as to what it is we are having part in, that is the assembly, and all the features that are proper to it.

W.H.G. Does not this bring out the greatness of Christ in that He, as the Head of the assembly, anticipated the conditions of our own day, as well as bringing out the greatness of the assembly to Him?

A.J.G. Well it does, quite so. We were referring two nights ago to Philadelphia, and the fact that the Lord at the close could bring out such a state of things as is presented in Philadelphia, is a wonderful testimony to Him and to the faithfulness and resource that are in Him.

J.M. Is not the great weakness of Protestantism that it is thought sufficient to say that I protest. The first three parables alone will not help us in relation to the public position, what we need is the last three, and does it

not help us to view the matter in balance in every way according to God?

A.J.G. I believe there is nothing more important for us all than to understand that about one hundred and twenty years ago, the Lord commenced a definite work of revival, that had in view the recovery of the whole truth regarding the assembly. It is given to us, in the grace of God, to live in the days when that takes place. We ought to esteem it above everything else that God has given to us in His grace to live in the day in which the truth of the assembly in all its features is being recovered, so that He might have His pleasure in the saints and that Christ might have His place with us.

Melbourne, April 1947.

CHRISTIANITY AS CHARACTERISED BY MYSTERY (2)

A J Gardiner

1 Corinthians 2:6 - 12; Colossians 1:24 - 29; Colossians 2:1 - 10

A.J.G. We were remarking this morning that the thought of mystery in divine things, as far as our entering into it is concerned, involves the presence of the Spirit, the Lord having told the disciples, "I will beg the Father, and he will give you another Comforter, that he may be with you for ever, the Spirit of truth, whom the world cannot receive, because it does not see him nor know him" (John 14:16, 17). So that the coming in of the Spirit evidently involves, for those who have the Spirit, that they are set up in the possession of things that are entirely outside the range of this world. I think this passage in 1 Corinthians enlarges on that, in that the apostle intimates that he had wisdom to speak of. He had just said that he renounced entirely man's wisdom, but the Corinthians were to understand he had wisdom to speak of. It was necessary, however, that there should be a certain state in the saints in order to receive it, and that state, alas, was lacking with the Corinthians. In writing to them the apostle does not proceed to develop what it is he has to speak of, but just says sufficient to induce interest in these things on their part. He says, "we speak wisdom among the perfect". Then in chapter 3 he has to tell them they are far from being perfect, in that they were babes. Hence the point in this passage in Corinthians, I think, is just to stimulate our

interest in the hidden wisdom which Paul has to make known to us, and to make it perfectly clear that only in the Spirit can this hidden wisdom be entered upon. On the other hand, as we were saying this morning, it is to show us that there is no limit to what can be entered on in the Spirit. The scripture says, "for the Spirit searches all things, even the depths of God". So that, no doubt, while the apostle had in his mind the mystery, he does not call it the mystery in Corinthians, but simply says, "But we speak God's wisdom in a mystery, that hidden wisdom which God had predetermined before the ages for our glory".

Then, if one may just intimate what is in mind in the passage in Colossians, he definitely introduces "the mystery". He introduces it as something that is extremely great, speaking of it as "the riches of the glory of this mystery among the nations". Then he shows that his great exercise was that the saints should be knit together in love; for unless we are united in love, there is no power to enter upon the mystery, however much we may think we understand it objectively. Then finally, he introduces what is the kernel of it, that is, in Christ "dwells all the fulness of the Godhead bodily". So that nothing outside of Christ is needed by the assembly.

A.H.S. Is it a challenge to us then in the use of this word perfect? Is there a link with the way he speaks of it in Corinthians and in Colossians where he desires to present every man perfect in Christ?

A.J.G. I would say that. I think the idea of perfect in Corinthians does not go so far as Philippians 3, where the apostle says that he does not regard himself as being yet perfect. I think in Corinthians what he has in mind is

that we have come to recognise the import of the cross of Christ, and are ourselves in accord with it. We recognize that man in the flesh has been set aside judicially in the cross, and that everything now for God in us is in the Spirit. It is only as the Spirit is thus recognised that the deep things of God can be taken up.

R.H.G. Does fruitfulness for God also depend on the Spirit? Referring to the first parable this morning, the seed was sown in good ground and brought forth one a hundred, one sixty, one thirty fold. Is what we bring forth dependent on our making room for the Spirit?

A.J.G. Yes, everything in the way of subjective results in the saints is dependent on the Spirit. In Matthew 13:8, which has in mind the position publicly and dispensationally, it says, "one a hundred, one sixty, and one thirty", showing that there is decline, and that the dispensation closes with what is outwardly very small. But in Mark 4:8, the similar parable says, "one thirty, and one sixty, and one a hundred". Mark being the servant's gospel, and showing that the servant is to aim at a full measure of result. Then in Luke 8:8, in the corresponding parable, it says, "bore fruit a hundredfold". This would link with our own state of soul, "an honest and good heart, having heard the word keep it, and bring forth fruit with patience" (verse 15). That is our side of the matter, not the servant's, that we on our part should not have anything less before us than the full measure of fruit.

W.C.B. Would the knowledge of the mystery in Corinthians have the effect of disentangling us from everything that was connected with the princes of this age,

and would Colossians give rather the positive side linking us up with "Christ in you the hope of glory"?

A.J.G. Yes. I would say that. It is remarkable the "nots" we get in this passage in 1 Corinthians 2. It says, "we have received, not the spirit of the world", then it goes on to say, "which also we speak, not in words taught by human wisdom, but in those taught by the Spirit". Previously, "we speak wisdom among the perfect; but wisdom not of this world, nor of the rulers of this world". So there are nots running right through this passage. It is to exclude this world and the whole course of things.

J.N.G. Does the thought of the mystery enter into the way things are communicated, as well as the way things are received?

A.J.G. Yes, I believe that is very important and, therefore those who would minister should be concerned not to make undue effort to make the truth simple. It is quite right to minister according to the need -- some may need milk and some may need strong meat. But it is a mistake to attempt to make the truth of God too simple. The point is that it is to be communicated by the Spirit and it is to be apprehended in the Spirit.

L.G.L. Is that evidenced in the contrast that is suggested in the scripture in Corinthians referring to the princes of this age? It says, "for had they known, they would not have crucified the Lord of glory". But, lower down, there are things which God has prepared for those that love Him, and He has revealed them unto us by His Spirit, suggesting that there are things which are hidden from the princes of this world, which are known to the saints as communicated by the Spirit?

A.J.G. Yes, I think so, and the fact that it says, "Things ... which God has prepared for them that love Him" is very striking. It raises a challenge with us, not only as to whether we are perfect, whether we have accepted the setting aside of the first man, and are on the lines of recognising the Spirit, but whether we really love God. So that our hearts respond to the thought that God has prepared certain things for those who love Him. Great wealth is opened to us if we are among those who love God.

C.P.P. Is that just a suggestion of what is unfolded in the epistle to the Ephesians that could not be unfolded to the Corinthians?

A.J.G. Yes, I believe the point in this passage is that the apostle is seeking to stimulate the Corinthians to spiritual energy and self-judgment. So that they may be able to lay hold of God's hidden wisdom, as much as to say, There are great things before you if you will only learn self-judgment and yield yourselves to the Spirit.

J.E. Is it not interesting in the typical part of Scripture, that after the lesson as to the brazen serpent, and the recognition of the Spirit in singing to the well, you have a man taking up his parable and wondrous thoughts that God has prepared for His people come out?

A.J.G. Exactly. Then you get Moses given a view of the whole extent of the land, that goodly land which God had prepared for those that love Him, you might say.

Ques. Does this involve the knowledge of the assembly?

A.J.G. I have no doubt it does. I have no doubt that is what the apostle was labouring for. So in Colossians

he introduces the thought of Christ's body which is the assembly. He only says sufficient in Corinthians to enlist their interest and stresses that there is no possibility of their entering upon these things save in the Spirit. But then they are for us; they are prepared for those who love God, and there is no limit to what we may enter upon. Indeed the chapter ends with the remarkable statement as to those who have the Spirit that we have the mind of Christ, which is really the thinking faculty of Christ.

V.D. What are we to understand by the depths of God?

A.J.G. In Ephesians 3 the apostle speaks of the breadth and length and depth and height, so that there is a great scope of things and a scope of things that is varied in character. Proverbs 8, which speaks of wisdom, refers to a time when there were no depths. "When there were no depths, I was brought forth" (verse 24). I think the depths have come to light in the death of Christ. The Spirit of God would enable us to become increasingly conscious of the depths that have now come into expression in the death of Christ. Whereas heights have come into expression in the heights to which Christ has gone, and the immensity of blessing and glory which God has for us in Christ.

R.M.Y. Why does it say that the hidden wisdom is for our glory?

A.J.G. I think it is just to stimulate our interest in these things. If we belong to the world, we glory in the things of the world. But the Spirit of God is urging us to take account of the fact that there is an entirely new world, an entirely different system of glory, in which we are to glory. It consists of things which God has predetermined

before the ages, which really links on with Ephesians. Here, because of the state at Corinth, the apostle cannot open it out. He has just to give them enough to get a taste for heavenly things.

C.P.P. Does the reference to the ignorance of the princes of this world suggest that they did not realise God was working out these eternal thoughts, and that we should reach His end by these means?

A.J.G. They crucified the Lord of glory. How thoroughly they were exposed as devoid of wisdom. As we see how the wisdom of the world has been exposed at the cross, we become all the more ready to yield ourselves to the Holy Spirit. So that we may enter into the things that God has prepared for us, as among those who love Him, and that involves the assembly.

J.E. It speaks of Hebron as built seven years before Zoan in Egypt. Does a man like Caleb in the Spirit's power really take possession of that, as he is found on the line of searching out?

A.J.G. Yes, exactly. Zoan, I understand, was a seat of learning, so that Hebron stands in contrast with the learning of this world.

J.N.G. Do you think as things are presented in ministry, perhaps difficult for us to understand, it becomes a test how much we love God as to how far we will pursue them in our enquiry?

A.J.G. I think that is good, because God's love to us has come out in that He "sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh" (Romans 8:3), so that we might receive the Spirit. Hence if I am careless as to the import of the death of Christ, if I am

still going on allowing that which God has dealt with judicially in the death of His Son, others may well question whether I love God. The love of God towards us has come out in that way; He sent His own Son, the great expression of His love, in likeness of sinful flesh and for sin, and condemned sin in the flesh in order that we might receive the Spirit.

T.R.Y. The thought of mystery is singular in these scriptures. In Matthew it is plural. Is there any significance in that?

A.J.G. "God's wisdom in a mystery". I think the apostle really has in mind the mystery which we come to in Colossians. There is that which Scripture speaks of as the mystery. I think the passage we had in Matthew, and other passages which may come before us in a later reading, will show there is an element of mystery in God's ways which goes beyond the mystery. What is spoken of as the mystery is, so to speak, the cream of what God has in His wisdom reserved and kept secret until this present day. That is the day of the Spirit, and that is that Christ should have a body, that He should have the assembly as His body, and that that body should be composed of those secured by the gospel from all the nations.

J.M. Are the Corinthians being initiated, and is this the beginning of their initiation? And have they to become accustomed to the idea of things on this line of a mystery?

A.J.G. I think so, and it is a challenge to us as to how far we lay ourselves open to apprehend the things of God. We have the Spirit given to us for that express purpose, "we have received, not the spirit of the world, but

the Spirit which is of God, that we may know the things which have been freely given to us of God". So there is no credit in ignorance of divine things. Not one of us ought to remain content to be ignorant, for we have received the Spirit of God in order that we may know the things freely given to us of God.

J.E. The treasure, as it came before us this morning, would allude to persons would it not, whereas the thought of wisdom here would rather allude to resource, the wondrous system of divine resource that becomes available to us in the Spirit, to be drawn upon in His power.

A.J.G. Yes, I think so, and I think too that the apostle is speaking of wisdom in this way, "God's wisdom", because wisdom is such a feature of the world. That is to say, it is not true wisdom of course but man vaunts himself in wisdom, that which the natural mind is capable of. Hence the apostle is seeking to show us that in the assembly there is that in which true wisdom is to be found. It entirely eclipses and displaces the best the world can produce. The best the world can produce in the way of wisdom has no ability even to begin to understand God's wisdom.

R.H.G. Is that because the wisdom of the world has in mind the glory of man, whereas the hidden wisdom has God's glory in view?

A.J.G. Exactly, the wisdom of the world is really part of the mystery of lawlessness; it is a great system which Satan is building up in opposition to what is of God.

L.G.L. In chapter 1: 22 - 24 it says, "Since Jews indeed ask for signs ... but we preach Christ crucified, to

Jews an offence, and to nations foolishness; but to those that are called ... Christ God's power and God's wisdom".

A.J.G. Quite so. He is God's power for the setting aside of man, that is setting him aside amongst the saints, and He becomes God's wisdom, so that indeed He is made wisdom to us, and He is everything to us in Colossians.

L.G.L. So that it is a contrast to see that the Greeks seek wisdom and, in all their seeking along the lines of the wisdom of this world, they are unable to find it, and as you have indicated, do not enter upon it even at the commencement.

A.J.G. No, that is so. So that each of the four gospels tells us there was a time in the history of our Lord when they came to the place of a skull. Each of the four gospels records that. There are not many things which all the four gospels record, but this is one. They came to the place of a skull; that is, that man in his vaunted wisdom is exposed and utterly devoid of wisdom, for there is nothing so barren and empty as a skull.

C.P.P. You referred this morning to the thought of the temple. Does this work out in a local collective setting, as in the next chapter in connection with the presence of the Spirit, the temple light shining as to the things of God?

A.J.G. Yes, I would say that, but I think when we come to Colossians the apostle is concerned that we should have an apprehension of the greatness of the mystery; that is in the assembly. Christ has a body, His body, and the more we think of that, the more wonderful it will become. It means that the assembly is intended to be a vessel in

which all that Christ is as a Man can find expression; and hence the possibilities in the service of God are immense. The service of God is something that the Lord is stressing at the present time; and that we should understand that in the assembly there is a possibility of Christ's own affections Godward, and His own intelligence of divine things, of divine glory, finding expression in the saints. This is very wonderful and ought to stimulate us to desire the Lord's help to move into these things.

J.E. One was thinking of Proverbs 8 on that line, how early in the creation the quality of wisdom was presented. "Jehovah possessed me in the beginning of his way, before his works of old. I was set up from eternity" (verses 22, 23). When the Lord Jesus was here on earth wisdom had a residence in Him fully. Now that residence is the assembly. Is it not so that the full thought carries through from eternity, and finally it will go into eternity?

A.J.G. That is it. Proverbs 8 is a very profitable study because it shows that, before God began any of His operations, He had committed Himself to wisdom. Wisdom was set up or anointed. That is to say, God was moving in wisdom and had the whole plan before Him, before He commenced operations, and then all His operations from creation onwards have had in mind the working out of the plan He had already formed in wisdom. It is well to see that.

W.H.G. Is it important for us to have in mind always that the Spirit of God is a divine Person and, therefore, all that is of God is with Him?

A.J.G. Indeed it is, like the servant in Genesis 24:10, "all the treasure of his master was under his hand".

J.N.G. In the passage read in Colossians the Spirit is not prominent. Would you tell us why?

A.J.G. The Spirit's function is to glorify Christ, and to take of the things of Christ and show them to us. In the epistle to the Colossians, Christ is magnified before us, -- Colossians 1 particularly setting Christ before us in His glory. Indeed in His varied glories, typified in Joseph, I think, in his coat of many colours.

A.H.S. Would you mind enlarging on what you said as to the possibilities of Christ's affections Godward finding expression in assembly service?

A.J.G. That is involved in the fact that the assembly is the body of Christ; that is, she is the vessel in which all that is found in Christ as a Man is to be expanded and find expression for the pleasure of God. In 1 Corinthians 2:16 it says, "we have the mind of Christ" -- the thinking faculty of Christ, showing that we are capable in the Spirit, of having Christ's own thoughts and His own intelligence. Then it says also that we have the Spirit of Christ, which is character. But we have the Spirit of God's Son, showing that we are capable of the same affections Godward as Christ has, so it says, "but ye have received a spirit of adoption, whereby we cry, Abba, Father" (Romans 8:15). It is the exact expression which the Lord Jesus used in a time of greatest pressure, and expresses the most holy relations between Himself and His Father.

R.M.Y. You are viewing the body then not simply as the expression of the life of Jesus here manward, but the expression of that life Godward. Is that right?

A.J.G. Yes I think so; I think it leads to that. The other side is also true, and I believe works out ultimately

in the holy city. That is to say, the assembly, the body of Christ is really, as I see it, the extension of the mediatorial idea, that God has been pleased to place Himself in touch with men in the Person of Christ, Christ become Man. But then Christ has His body, that is to say a vessel in which all that He is as Man can find expression and expansion, nothing added to it, but expansion. That will work out in a day to come in the heavenly city coming down out of heaven from God. She is identified as the Lamb's wife.

J.E. Hence we can understand the figure used "the tabernacle of God is with men" (Revelation 21:3); the assembly being equal to this position.

A.J.G. Exactly. It is also very important to see that when Christ became Man, God had in mind to secure man for His pleasure. Not only in a mediatorial way to express Him towards the creation, but to secure man for His pleasure. Christ as a Man becomes the standard of that, and that also is to find expression in His body, involving perfect response Godward. Men are brought into sonship. A divine Person became Man and has taken up that relationship of sonship, because that was in God's mind for men. Wisdom's delights were with the sons of men.

J.M. I would like to ask a question as to glory. In the first scripture the apostle speaks of that which was "predetermined before the ages for our glory: which none of the princes of this age knew, (for had they known, they would not have crucified the Lord of glory)". Then in Colossians he speaks of "the glory of this mystery". Did you intend to say a word as to the thought of glory connected with it?

A.J.G. Well I believe the Lord would open our eyes to see that christianity is a great system of glory. It will eventually be displayed in glory, but already it is a great system of glory and the Lord is the Lord of glory. He is over it, that is, He is in control and disposes of the glory how He will. So, for instance He allows Stephen to be stoned. Why did He do that? He could have preserved him from it, but He did not. He did it because the feature of glory shone out in the stoning of Stephen. Stephen turned to the Lord of glory and he said, "Lord Jesus, receive my spirit" (Acts 7:59), and then he knelt down and prayed for his persecutors. That was glory shining out, and the Lord was there disposing of it. He could easily have saved Stephen from the persecution, but He did not. That feature of glory was to come out into expression. And then with Saul of Tarsus, the glory of grace in its supremacy came into expression when the Lord spoke to Saul of Tarsus. Christianity is a great system of glory unfolding in varied ways, and the Lord is Lord of it.

J.E. I was going to ask whether the ray of glory shining in the martyr Stephen was not used as a means of introducing Saul of Tarsus into the system of glory?

A.J.G. I think it is extremely likely it was, because we are told the witnesses laid aside their clothes at a young man's feet whose name was Saul. Later on he tells us that he told the Lord that, when the blood of His martyr Stephen was shed, he was there holding the clothes, so evidently the stoning of Stephen had made a great impression on Saul. I have no doubt the prickings of conscience were prompted by what he saw in Stephen.

J.E. Is that why he speaks, as he does in Colossians 1:24 of the acceptance of suffering on his part, and of his being prepared to go beyond his own personal measure, as it were, to fill up?

A.J.G. Exactly. I suppose there was perhaps a little unreadiness on the part of the assembly to accept suffering, a little danger perhaps of evading it. Paul was personally filling up what was lacking, so that there should be no lack in the full measure of the sufferings of the body of Christ.

W.H.G. Is that because the glory resulting from it for God is in view; Paul, in that sense, carrying on what shone out in Stephen, as you have said?

A.J.G. I think so, so that there is glory shining in Paul and Silas in prison, and when the jailor says, "what must I do that I may be saved?" (Acts 16:30), they point him to the Lord of glory. They say, "Believe on the Lord Jesus and thou shalt be saved, thou and thy house". There was real glory shining in the prison in Philippi, the glory of a system that could not be overcome by the greatest power in the world, for the Philippian jailor represented the power of the empire of Rome. There were two servants of the Lord that could not be overcome; they were completely superior to it. So it is a great system of glory into which we are introduced.

A.H.S. What is the meaning in the end of verse 27, "the riches of the glory of this mystery among the nations, which is Christ in you the hope of glory"?

A.J.G. Christ had a place in the affections of the nations. Christ has a place in our affections. We can thank God that here in Australia, and in various parts of the

world, Christ is held in the affections of the saints; that is a wonderful thing. Christ is held in our affections too in this way that we know that we are bound up with Him, and that when He is glorified we shall be glorified with Him. That is what chapter 3 shows; when He shall appear we shall appear with Him in glory. So that it is not only that He is the hope of glory, in the sense that we are going to be in heaven. But the fact is that He is the hope of glory because we shall share everything with Him. When He comes in glory we shall be with Him. And it is the riches of the glory of this mystery among the nations that such a portion should be known among the nations.

W.H.G. That involves the utter displacement of man after the flesh, does it not?

A.J.G. It does indeed.

R.M.Y. How are we to understand "the mystery which has been hidden from ages and from generations" when we read the Old Testament types. Are we entitled to read the mystery into them?

A.J.G. Yes, because the Old Testament saints could not understand what the types represented. It waited for Christ to come, to whom all the types pointed forward, and then the Spirit to come. Hence the truth was there in the types; as for instance in Adam and the woman brought to him, but who could understand it? No one could understand it until now. The truth was there, but it was hidden from the past generations and is now made known.

J.E. Does the type in Joseph fit into these two sections? In the Corinthian setting He is the power and wisdom of God, and now here it is a matter of Joseph in his glory among the nations?

A.J.G. I believe Joseph fits in particularly with the epistle to the Colossians; and the exercise of the final part of Jacob's history. When Joseph sends to him to come down into Egypt, is just to stimulate him to set his mind on things above. It is to stimulate him to move away from natural moorings in which he was living, and living in discouragement, and to find his life in the system of things which was headed up in Joseph. As he did move he became a changed man, and for seventeen years lived in spiritual dignity and contentment and power. Before that he had been a discouraged man, saying all things are against me, and so on. It is just the difference that results as we move away from finding our life in natural things, to find our life in Christ's things, that is, in the assembly.

J.M. Is that part of the teaching of the epistle to Colossians; to use an expression, that we might cut our anchor ropes in relation to the earth? Has it not heavenly mindedness in view and what is connected with that scene?

A.J.G. Quite so. Hence the importance of our realising that we are part of the assembly, which is Christ's body, intimately bound up with Christ. Hence we are to seek the things which are above where the Christ is, sitting at the right hand of God (Colossians 3:1). But there is another thing of great importance that comes in in this passage in Colossians. The apostle says, "I would have you know what combat I have for you, and those in Laodicea ... to the end that their hearts may be encouraged, being united together in love". It is a most essential feature of the truth of the assembly that we should be practically united together in love, because the idea of the body of Christ is

an entity functioning, not a lot of individual brethren taking part, but an entity functioning. Therefore we must be first of all united together in love, or else there will be that which will hinder the functioning of the body.

J.W.H. Does the thought of presenting every man perfect in Christ underlie this thought of being united together in love?

A.J.G. I think presenting every man perfect in Christ is an individual side of the truth -- presenting every man would involve that. It would involve that we learn to walk in the Spirit; the first-fruit of the Spirit is love.

R.H.G. Does not the truth of the assembly largely remain a mystery to us unless we are united together in love?

A.J.G. I think it does. We may perhaps apprehend it purely objectively, but there is no realisation of the actual working out of it, save as we are united in love. It was remarked at the meetings in London last July that unity body-wise underlies union. That is, before we can enter into what is distinctly the assembly's portion in union with Christ, we must be united with one another in love. The Lord will not unite with Himself what is disunited in itself.

J.M. Is there wisdom in the way the apostle speaks to the Corinthians? He would encourage them, and then he would tell them of the moral side; they were not really up to it. Is it not the same in Colossians, he is instructing them further now, and in chapter 2 he is suggesting the way it works, the vital spring of it, would you say?

A.J.G. Yes I think so. He refers to the mystery of God in Colossians 2:2. The true rendering is "the mystery of God; in which are hid all the treasures of wisdom and of knowledge". That is, the Spirit of God is stressing the greatness of the mystery and that in the mystery are hid all the treasures of wisdom and knowledge.

C.S. Does the love of the Spirit come into this matter of being united together? It is spoken of in the end of Romans 15 where Paul beseeches them by the love of the Spirit. Would that come into this matter of being united together in love?

A.J.G. I would say that "your love in the Spirit", which we have in Colossians 1:8 enters into it. Love in the Spirit certainly underlies our being united together in love.

C.P.P. Does the place that Christ has in the affections of each saint come into it as the first chapter would bring Him before us?

A.J.G. I think so, and I think we have to recognise that we are taught of God to love one another. It is innate in us to love one another. It is the divine nature working out. But sometimes things are allowed that interfere with it, interfere with the expression of love and interfere with the development of love. Hence we are to guard against those things and refuse everything that would interfere with the practical development and expression of love, so that we are united together in love.

L.G.L. There seems to be a suggestion in connection with the range referred to in chapter 2. The apostle has combat for those at Colosse, and those at Laodicea, and as many as have not seen his face. Then he goes on to the thought of being united together in love.

Would there be an indication at the present time, in the measure in which that is developing among the saints universally, that these things are working out in our day in perhaps a fuller measure than we had known them previously?

A.J.G. Yes, I would say that thoroughly. It is a most encouraging feature, the way the Lord is binding the saints together, and we are to take account of that as a feature of our day, and to strain every nerve, so to speak, to guard against Satan bringing in anything that would interfere with it.

J.E. If we laid hold of the thought that in the assembly all this resource resides, it would deliver us from every other system that might exist, would it not?

A.J.G. It would indeed, and though the Colossians were very considerably advanced in spiritual stature, the apostle sees a very real danger with them, and that was a danger of turning aside to human wisdom, what he calls philosophy and vain deceit. Hence, in order to meet that, he presents the greatness of Christ in a striking way -- "in him all the fulness of the Godhead was pleased to dwell" (Colossians 1:19). The assembly has as its Head a divine Person in manhood, and all the fulness of the Godhead is in Him, so we do not need to go outside of Christ for anything. Questions arise amongst us; where do we turn for wisdom? We are to understand that all wisdom for every matter is available directly in Christ, and there is no reason why we should be turned aside to any other resource, because the assembly is set up in fulness of resource in its Head.

Ques. In that way does the mystery of God involve all dispensations?

A.J.G. The mystery of God is an expression which we get in Revelation, and which we may touch on at a subsequent reading. I think the mystery of God does include all dispensations; that is, it has reference, I think, to God's ways all down the ages, but I would connect it here with the truth set out in this epistle.

J.N.G. Does the fact that there appears to be no direct quotation from the Old Testament in Colossians emphasise how this mystery was hidden in past ages?

A.J.G. That is very interesting and suggestive. It is quite clear it was hidden in past ages, but is now made known. That is another thing that should greatly stimulate us to go in for these things. God has now opened up in our day what He deliberately hid from past generations. That is to say, there are things now available to us that were not available to such great men as Abraham and Moses and David and others. God has given us the Spirit that we may know the things that are freely given us of God, and hence we ought to be stimulated to really go in for these things.

R.H.G. Apart from the revelation of the mystery, the Word of God would be, in large measure at least, a matter of the history of God's dealings with men, would it not?

A.J.G. Yes. I have no doubt there was wisdom in God's ways all down the ages, as to which one cannot say much, and that He was preparing the ground. I think the more the Lord throws light, by the Spirit, on the Old Testament, the more we see that all that He was working out in past centuries, in the lives of men or in nations,

really had our day in view, and had in mind illustrating the truth of the assembly for us.

L.G.L. So that Peter's first epistle refers to those who sought out these matters and enquired into them in a past dispensation, in order to arrive at the truth of what was being presented. But it is for the saints of this dispensation to move into the good of it. Does it suggest that we might be diligent in this matter of enquiry?

A.J.G. Yes exactly. Peter's epistle says, "Concerning which salvation prophets, who have prophesied of the grace towards you, sought out and searched out; ... the Spirit of Christ which was in them pointed out, testifying before of the sufferings which belonged to Christ, and the glories after these" (1 Peter 1:10, 11). So the whole of the Old Testament really has been written for us.

W.H.G. So the same Spirit we have been speaking of in Corinthians, is the One who indited the Old Testament Scriptures.

A.J.G. Quite so.

R.H.G. And is it a fact that what is hidden in mystery, the treasures of wisdom and knowledge, become available as we are united together in love?

A.J.G. Yes, I think so, and as together we learn how to depend on the Lord. That brings in what we were referring to earlier as to the temple, what is possible in virtue of the Spirit being with us, the light that can be thrown on divine things.

A.B.J. Do you think an increased apprehension of these things, including the mystery, would greatly enrich our service of praise and worship?

A.J.G. I do, because I think there are not only the riches of divine grace in our portion in the assembly, and that is wonderful; but the riches of divine wisdom too. I think the more we see what wisdom there is in the very conception of the assembly as the body of Christ, and what it has in mind -- how perfect the response Godward can be when the vessel of it has Christ as its Head, and how perfect in a day to come the representation of God toward the creation can be when the vessel of administration is one who is united to Christ and deriving from Him, the more we are impressed with divine wisdom, which is a feature of the glory of God.

W.H.G. Does the truth of the body of Christ underlie the whole service?

A.J.G. Yes I would think so.

W.C.B. Does the fact that the treasures of wisdom and knowledge are said to be hidden, indicate that to get the gain of them there must be a certain state with us?

A.J.G. I think so, and I think it also involves that they are not to be known by us without being searched out. It says, "It is the glory of God to conceal a thing; but the glory of kings is to search out a thing" (Proverbs 25:2). They will not be known by us if we are dilatory. They are to be sought out.

J.M. Would you give a little more help as to the expression "the full knowledge of the mystery of God"? What is involved in the word "mystery of God"?

A.J.G. While we get the expression in Revelation 10, I think there it is wider than what is brought in here. It is clear here that "the full knowledge of the mystery"

evidently refers to the mystery, that is the truth of the assembly, which Colossians has in view.

J.M. That is what I wanted some help on and I am sure the brethren too, giving us some impression of the value of this vessel. Is it not something of the pearl, the precious beauty of the pearl coming to light?

A.J.G. Yes, but I think it is even more than that because the pearl is, I think, particularly the assembly in its beauty under the Lord's eye as undivided in her affections for Him and held thus under His influence. But here "the full knowledge of the mystery of God; in which are hid all the treasures of wisdom and of knowledge" I think shows it is the great vessel in which divine wisdom in its fulness finds expression.

R.H.G. How does that differ from what you have in verse 10. "ye are complete in him"?

A.J.G. "Ye are complete in him" is just to set before us that we do not need to go outside of Christ for anything. If it is a question of ability to serve God acceptably, we need to derive impulse and affections and intelligence from Christ. If we bring in anything else, natural sentiment or anything of that sort, or human learning, it will only spoil it. On the other hand if it is a question of meeting things that arise (because we are in the presence at present of hades' gates and all sorts of things may arise) we do not need to go outside of Christ for wisdom as to how to meet what arises.

J.E. To make it practical, for instance, if an issue arises anywhere and the saints look to the Lord to come in, does He not really make use of what is already there in the assembly? Does He not draw upon this

resource to meet any exigency that might arise at any time?

A.J.G. That is what I understand. There is no reason why we should find ourselves nonplussed or overcome by anything that arises, if only we are in the faith of what we have in our Head, and are content to look to Him for wisdom and guidance.

J.E. Then on the other hand, in the service of God we have the thought in Hebrews 2 of Christ singing God's praise in the midst of the assembly. That would be impossible apart from this thought, would it not?

A.J.G. Yes it would. It must be a great thing to the heart of Christ, and very gratifying to the heart of God, that in the assembly Christ has a vessel that is capable of expressing His own praises.

W.H.G. The responsible side of the assembly is seen in the woman of worth at the end of Proverbs. Is this the summation of the whole book?

A.J.G. Yes, I think so. I think she is the product of divine wisdom in this world because Proverbs contemplates this present world, and how the sons are to go through the world. They are to find their life and interests in the assembly, and the last chapter is the great product of wisdom.

T.R.Y. It has been said that 'response is equal to revelation'. Is that because it all centres in Christ?

A.J.G. Exactly. Response is equal to the revelation. That is, God has come out in perfect revelation in Christ, a divine Person become Man. But response to it is equal to revelation because that same divine Person become Man, you might say, heads the response and gives

character to it. He has in the assembly a vessel in which that response can find expression in His own intelligence and affections. The response being equal to the revelation could only be true in Christ.

C.P.P. Is the thought of the fulness of the Godhead connected with revelation in that way? What is the force of that expression for us?

A.J.G. I would rather think it was connected with wisdom and resource. All that is presented in God as revealed is now to be found in Christ as a Man. Hence the assembly is set up, whether it be all that God is toward us as made known in Christ, or all that we are toward God as set out in Christ -- so that we may be filled by it and take character from it.

J.E. Is this not unique to Christ personally? You could not say the fulness of the Godhead was in the assembly?

A.J.G. No, it is in Christ bodily, but then it is there available to the assembly, to His body. There is no object, so to speak, in Christ becoming a Man save that God has in mind to make Himself known to men, and secure a perfect response from men. Response in the highest degree of intelligence and affection is secured in the assembly, the body of Christ.

A.H.S. Does that wisdom have to be arrived at assembly-wise rather than merely individually?

A.J.G. Yes surely. It is not exactly with a view to what is available to us individually. It is a question of what is available to the assembly in its Head.

J.E. Does the fulness of the Godhead become understandable by us as we see it in bodily expression in

Christ? Is that not the idea, that what no creature could possibly compass otherwise has been brought into expression in Christ personally?

A.J.G. Yes, but then I think it is not only that it is in expression in Christ personally, but it is available to us. I think this passage has in mind to show what is available to the assembly in its Head. In the first chapter we have "all the fulness of the Godhead was pleased to dwell, and by him to reconcile all things to itself, having made peace by the blood of his cross -- by him, whether the things on the earth or the things in the heavens" (verses 19, 20). That refers to Christ as a Man here, that all the Fulness was pleased to dwell in Him, and by means of the blood of His cross to reconcile all things to Itself, that is to the Fulness. Christ, in virtue of redemption, will take up all things, and all things will be headed up and held by the One in whom all the fulness of the Godhead was pleased to dwell. In that way all things will be reconciled to the Godhead. But then the assembly has as its Head One in whom all the fulness of the Godhead is pleased to dwell bodily. That is to make us feel that in our Head as Man we have every kind of resource that is necessary, and that as we draw upon it there is no reason why we should not be perfectly filling out our intended position, whether it be Godward or toward the creation.

There is a note d, to Colossians 2:10 on the word complete, which reads 'or filled full, referring to all fulness being in him. The fulness or completeness of the Godhead is in Christ, as towards us; and we, as towards God, are complete in Him'. That is, we lack nothing because everything is in Christ, and hence there is no

reason why the service Godward in the assembly should not be fully worthy of God, because we can derive impulse, affection and intelligence from Christ in whom "dwells all the fulness of the Godhead bodily".

J.W.H. Why do you think the matter of being Head of all principality and authority is brought in here?

A.J.G. I think to show how completely we are in immediate touch with One who eclipses and supersedes all others.

Rem. We are hid with Christ in God, so that all these attributes must be available to us.

A.J.G. Our life is hid with Christ in God, but then chapter 2 is to show us how completely we are set up in our Head, that we have as Head One who is no less than One in whom the fulness of the Godhead dwells bodily. It shows therefore there is no reason why we should be lacking in wisdom, or in intelligence, or in anything God looks for in His people, because all that will perfectly answer to what the Godhead is, is there now in Christ bodily.

C.P.P. Is it right that all the treasures of wisdom and of knowledge hid in the mystery are dependent on the assembly's link with Christ?

A.J.G. Yes I am sure of that. Hence the apostle says, "As therefore ye have received the Christ ... rooted and built up in him, and assured in the faith ... abounding in it with thanksgiving". The apostle is concerned that we should not be diverted from Christ, and that we should be continually growing in the knowledge of Christ and of the fulness there is in Him.

R.H.G. Was it the sense of that in his soul that really led to the combat he speaks of?

A.J.G. Yes I think so, because he could detect there was at work an influence in Colosse that was turning them away from Christ. Therefore there was real combat in his prayers; he was conscious in his prayers that he was up against Satanic opposition that was working in that way to divert the saints from Christ.

Melbourne, April 1947.

CHRISTIANITY AS CHARACTERISED BY MYSTERY (3)

A J Gardiner

Ephesians 3:1 - 12; Ephesians 5:25 - 32

A.J.G. In chapter 1 of this epistle we have the thought of the mystery of God's will which He has made known to us. We are intended to be intelligent as to what is about to come in, the heading up of all things in heaven and on earth in Christ, and the assembly's portion as inheriting it with Him. But in chapters 3 and 5 we have the mystery as it is usually spoken of, that is the mystery -- "the mystery of the Christ", as it says in chapter 3, and a great mystery in chapter 5, which the apostle says is Christ and the assembly. In chapter 3 we have what the mystery of the Christ is, that those of the gentiles, the nations, "should be joint heirs, and a joint body, and joint partakers of his promise in Christ Jesus by the glad tidings". So, as we were saying, in connection with Colossians 2, there is great importance in our being united together in love. The apostle, when he introduces the thought of mystery, stresses this thought of "joint heirs, and a joint body, and joint partakers of his promise in Christ Jesus". Then he goes on to show that in the mystery the principalities and powers in the heavenlies are intended to learn at the present time the all various wisdom of God. Hence the mystery is presented in chapter 3 largely in relation to God, whereas in chapter 5 it is presented in relation to Christ -- what it means to Him to have the assembly.

A.H.S. Is the thought in this chapter as to joint heirs, a development of what there is in chapter 2: 15?

A.J.G. Yes, I would say that; you are referring to the fact of Jew and gentile being made one. In chapter 3 the apostle is stressing the fact that it embraces the nations, he says, "that they who are of the nations should be joint heirs, and a joint body, and joint partakers of his promise in Christ Jesus". It is a very great conception, which was entirely new. It is a remarkable thing in God's ways that early in the history of man He separated Abraham's seed and made it a peculiar nation. He hedged it about, and forbade it to have much in the way of intercourse with other nations, so that for centuries there was one nation on earth that was peculiarly God's people. The revelation of the mystery, therefore, involved a complete departure in the ways of God, and the introduction of something that was entirely unknown, and in which the riches of divine grace and wisdom shine out. It is not just one nation, not simply Israel set aside and one other nation taken up, but it is a question of all nations, they who are of the nations.

R.H.G. Is it in order to magnify the grace of God that He would not be bounded by one nation?

A.J.G. I think so. God is now bringing to light what has been in His purpose, as it says, "according to the purpose of the ages, which he purposed in Christ Jesus our Lord". So that this is a prime thought of God. The setting aside of Israel as a nation came in in His ways. The ways of God are a very fruitful subject of enquiry as to the wisdom there is in them, but this is a question of what He has in His purpose.

J.S.T. Do you think in that way the man in Jerusalem, who came into the temple and took the Babe in his arms, had an inkling of this when he said, "a light for revelation of the Gentiles" (Luke 2:32)? Did the whole thing seem to be lighting up for a moment in Simeon's soul?

A.J.G. It is very striking that Simeon mentions gentiles first, showing that in the Spirit he became intelligent before his day, you might say, before the Spirit had come and before Paul had been brought on the scene. He really anticipated the mystery by saying, "a light for revelation of the Gentiles and the glory of thy people Israel". It is a great witness to the influence of Christ, and of course to the power of the Spirit, that those who are naturally so utterly diverse can be joined together in one body. That really was what Peter was given to see in the sheet let down from heaven. It was a vessel, and it came down from heaven and went up to heaven. That is, it was heavenly in origin, as has often been said, and heavenly in destiny, and yet the constituents of it were all manner of four footed beasts and creeping things, and so on. But then the word was, "What God has cleansed, do not thou make common" (Acts 10:15). God cleanses the hearts of the nations by faith, and then gives them the Holy Spirit, and it seems to me to be a wonderful testimony to the influence of Christ that such constituents can be bound together, united together perfectly in love in one body.

L.G.L. So that in Acts 10:47, Peter says, "Can any one forbid water that these should not be baptised, who have received the Holy Spirit as we also did?" Is that

an introduction to the thought of what you have before you?

A.J.G. I think so, because the Lord speaks in Acts 1 of the Holy Spirit, and speaks of it as their being baptised by the Holy Spirit, which is an important matter, bringing in the thought of the submerging, so to speak, of all that is natural. Then there is the merging together positively in the Spirit. It is a very important thing in assembly that we should learn to merge in the Spirit; we cannot get anywhere in assembly service unless we are first in the good of having been baptised together into one body, in the power of one Spirit.

C.P.P. I was wondering what the link would be as to the place that the Christ has in our hearts with our being merged together and able to move as one? The thought of "the Christ" seems to come into these Scriptures and be emphasised.

A.J.G. Well, it is because "the Christ" is Christ personally, viewed as the One who is to accomplish all God's will, and take His place as the Head of the system of glory and blessing which God has in mind to bring in. He is the antitype of Adam, set over all the works of God's hands, and in that position the woman is brought to the man. It is important to have that view of the Christ, to get an impression of the vast system of glory that God has before Him to bring in, in Christ as the Head of it. It is that One who loved the assembly and has delivered Himself up for it.

J.E. Do you feel the importance of being right in our outlook in the glad tidings, as free of all national bias? One was thinking of Acts 15:14, 15, where James

says, "Simon has related how God first visited to take out of the nations a people for his name. And with this agree the words of the prophets", and so on. In our chapter it is a question of the glad tidings. Do you think we need help on that line?

A.J.G. I am sure it is well to bear in mind that the glad tidings is the means by which God brings to light those who are in His purpose, and whom He is taking up for no less a thought than this thought of the mystery. So that as you say it is a good thing to have a heavenly outlook in our glad tidings, in our preaching of the gospel. It is not confined in any sense to meeting the need of man (though the grace of God comes down indeed to meet the greatest need of man, and every need) but it has in mind the securing of the material for this great thought of God.

J.E. Mr. Raven used to speak of the glad tidings as the means by which God effectuates His purpose.

A.J.G. Yes, I think it is quite clear from this chapter that that is a right statement.

C.P.P. Is the expression as to the riches of the Christ connected with the eternal thoughts of God and His purpose, and in no way a matter of meeting our need?

A.J.G. I would say that, and then the apostle also says, "and to enlighten all with the knowledge of what is the administration of the mystery hidden throughout the ages in God, who has created all things" (Ephesians 3:9). We are to have some understanding as to how it works, the administration of it.

J.W.H. Is this an advance on the thought of the administration of it as through the apostle Paul? Earlier, in

the verses read, it suggests the revelation to Paul, and what is revealed to the holy apostles and prophets in the power of the Spirit.

A.J.G. In verses 2 and 3 he speaks of "the administration of the grace of God which has been given to me towards you, that by revelation the mystery has been made known to me". But I think when we come to verse 9, "what is the administration of the mystery hidden throughout the ages in God", he has in mind the practical working out of it among the saints at the present time in order that now, as it says, "to the principalities and authorities in the heavenlies might be made known through the assembly the all-various wisdom of God". What would you say to that?

J.W.H. Yes, I think that is right. What was in my mind was in relation to what has been revealed in the power of the Spirit in relation to this mystery, involving the Spirit coming before the apostle had been taken up, and whether in the coming of the Spirit there was not that inaugurated, and now the apostle having the administration of it given to him peculiarly. I am referring to verse 5.

A.J.G. Yes, I rather question whether the mystery was known before Paul's day, although the Spirit had come. He says "has now been revealed to his holy apostles and prophets in the power of the Spirit". I should imagine it was not known before Paul's day, save so far as there was an inkling of it in the light given to Peter in the sheet let down from heaven.

J.W.H. That was what I wondered, whether that would bear upon it, seeing that the apostles and prophets are brought in.

A.J.G. Yes, they are brought in so that the truth is now to be diffused so to speak, not only revealed to the holy apostles but to the prophets too. Those would be New Testament prophets of course. The truth was to be diffused once it had come out. There was sufficient light as to it given to Peter to enable him to admit the gentiles, to overcome Jewish prejudices, but it is a question whether Peter ever understood the truth of the mystery in its fulness, until after Paul had had the ministry of it committed to him.

J.S.T. In regard to what you were saying as to the principalities and powers, this is a great advance upon the time when there were things that the angels desired to look into.

A.J.G. Yes, they are now to see the all-various wisdom of God in the assembly.

J.S.T. Do you think in that way it is very significant that the cherubim in Solomon's day were looking toward the house and not toward the ark.

A.J.G. Yes, that is very interesting, but it seems to me to impress us that we ought to be greatly concerned as to how we act and move in the assembly, and seek the Lord's help in relation to it. Because principalities and powers in the heavenlies are looking on, and God intends that they should get an impression, not of confusion, or of what is of the mind of man, or of weakness, but of the wisdom of God.

J.E. Is the assembly viewed in this chapter in its setting in relation to the universe, and for the moment the administration of God is confined really to that vessel,

is it not? Could you speak of divine administration today apart from the assembly?

A.J.G. No, I think not. There is a certain administration indirectly through government ordained of God, but the direct administration of God is in the assembly undoubtedly.

R.M.Y. Would the use of the word now, confine this matter of the all-various wisdom of God being displayed to the present dispensation, or will the principalities and powers always see it operating in the assembly?

A.J.G. I should think they would see it operating in the city, for instance, in the day to come. I think the great point is that they should see it now in the presence of moral confusion in the world. They should see a sphere in which every question could be solved according to divine wisdom, because it is a vessel which has Christ as its Head.

R.H.G. When God created man, He said, "Let us make man in our image, after our likeness; and let them have dominion" (Genesis 1:26). Is that looking on to Christ and the assembly coming in in the administration?

A.J.G. Yes it is, as I understand it.

J.E. Perhaps you would help us as to your thought as to the place God has in this chapter.

A.J.G. In the assembly at the present time we see various issues raised from time to time, because we are in the presence of hades' gates, which would represent the counsels and wisdom of wickedness. There is from time to time an effort to corrupt or overthrow what is of God in this world. As the saints are held in relation to Christ,

deriving wisdom and character from Him, we see that every issue that is raised is met, and met according to divine wisdom, so that the assembly goes through, it is not overcome. Whatever attack is made upon the truth, the assembly goes through, and I believe what is seen in the long history of the assembly here in meeting various matters that arise and repudiating the various influences of the world, is the working out of divine wisdom in the great variety of it.

J.E. I was thinking of that. In the coming day the city in its public display will be God's answer in triumph to all that the enemy has introduced, but at the present moment is not divine administration in the assembly God's answer to Satan's attack?

A.J.G. I think so. I believe it has a good deal in mind the answer to the wisdom of Satan, not that that is true wisdom, for Romans 16:27 says, "the only wise God", which means, I think, God who alone is wise; there is no wisdom truly anywhere else. But then on the other hand, of the prince of Tyre it says, "thou art wiser than Daniel!" (Ezekiel 28:3), and the king of Tyre is said to have been full of wisdom (Ezekiel 28:12), showing there is great wisdom of a sort with Satan, but what is to be displayed in the assembly is the all-various wisdom of God.

W.H.G. Does that mean that the moral victory of God shines out in this day supremely? It is said it is hidden throughout the ages in God.

A.J.G. Yes, it is hidden throughout the ages in God, but now made known. The point is that it is now made known, and it is to be seen. I do not know that it is only in the way in which evil is met. But I take it that it

takes form in the response to God in the assembly. That there is seen in that way how God, whose nature has been belied by Satan's lie, has operated amongst men who were morally dead and at a distance from Him. He has secured in them, in the assembly under the influence of the headship of Christ, a response to Himself that is in holy affection and intelligence. That is a wonderful display of divine wisdom.

W.H.G. In relation to the service of God, the present day is a great one for the glory of God.

A.J.G. It is indeed, and the more we think of these things, the more we shall see that the key to everything is the incarnation, the coming into manhood of a divine Person. Then the accomplishment of redemption, where the depths have come to light, and then the coming in of the Holy Spirit. I believe those three things are the great keystone, so to speak, of all that God is bringing to pass for His glory, and they are the expression in a wonderful way of divine wisdom.

Ques. Would that be the effulgence of God?

A.J.G. It would be. The effulgence of God is the shining out of what He is, which is really love, but allied with that is the wonderful wisdom in which love has acted, so as to bring to pass results which are compatible with what God is in His love.

B.H. Has the word in Acts 15 any relation to this in regard to building again the temple of God that was broken down?

A.J.G. The prophet from which James quotes refers to God's work in Israel in a coming day, but James

uses it by application in order to justify what God was then doing among the gentiles.

A.B.J. We read in verses 10 and 11 as to the principalities and authorities in the heavenlies, that they might know through the assembly the all-various wisdom of God. What effect should that have on us? Should it stir us up as to the intelligent working out of things?

A.J.G. Yes, I think it should greatly exercise us as to the way things are done in the assembly, whether it does express divine wisdom. There is no reason why it should not, if we are really true to our position as the body of Christ deriving wisdom from our Head. The queen of Sheba not only heard the wisdom of Solomon, finding all her hard questions answered. But she saw the wisdom of Solomon in the great regime that was there under his hand, culminating in the ascent by which he went up to the house of Jehovah. That is what she saw, and she saw the whole system moving in wonderful order and wisdom.

J.S.T. Does not the apostle Paul use it in that connection somewhat, when he says, "Do ye not then know that the saints shall judge the world?" (1 Corinthians 6:2). The saints shall judge angels and are ye not able to settle these small matters? Do you think that comes in there?

A.J.G. Well it does, I think. It is a question of wisdom being seen, the all-various wisdom of God, so that there is no matter that arises that cannot be met in divine wisdom in the assembly, but the secret of that is, of course, that she is the body of Christ. That is, she has as Head One in whom all the fulness of the Godhead dwells bodily, and therefore divine wisdom in its fulness is there in Christ personally.

J.W.H. Does the thought of access to God enter into this? The service of God would somewhat fill it out.

A.J.G. I think so. I think it does include the thought undoubtedly of the service of God, because as you say, it immediately says, "in whom we have boldness and access in confidence by the faith of him" (Ephesians 3:12).

C.P.P. We can see the importance of what you have said as to unity and love being operative amongst us as binding us together; otherwise the enemy will get an advantage instead of being defeated will he not?

A.J.G. Yes, he will indeed. But when we see what Satan has done in bringing in a spirit of divergence and hatred amongst men and scattering them, and belying the true nature of God, I think that to see a body, the assembly, held under the influence of Christ united together in love, and all responding with one heart to the blessed God, must be a wonderful demonstration in the eyes of principalities and powers in the heavenlies that God has wisdom that is far greater than the wisdom of His adversaries.

C.P.P. Not a wisdom merely that could deal with evil and judge it, but could bring out of such a state, such a response to Himself.

A.J.G. Yes, exactly. The very state that Satan had brought in in God's creatures being found in distance from God and distrust of Him, becoming the occasion for God to reveal Himself in grace and love. So that He is known in the hearts of men in a way that He would not have been known otherwise.

J.E. Do we not gather the impression that God in His wisdom will hold back nothing that is good for His

people? That in itself refutes the enemy's lie originally -- "Is it even so, that God has said?" (Genesis 3:1). As if to suggest that God would hold back something that was good from man.

A.J.G. Yes, exactly, and so the answer is found in the worship of the assembly. Worship is something far greater than mere thanksgiving for benefits received; it means that the assembly is in the presence of God, and is so impressed with what God is in His own blessedness that the only thing it can do is worship.

G.H. All that you have been speaking of as to the assembly is worked out in Paul himself, who once ravaged the assembly, but now he speaks of himself as less than the least of all saints, and entrusted with the administration.

A.J.G. Yes. He was greatly impressed evidently with divine grace, speaking of himself in that way, "To me, less than the least of all saints, has this grace been given". It reminds one of David who went and sat before God, and said, "Who am I" (1 Chronicles 17:16).

R.M.Y. Would you say a word as to why it is God who created all things, rather than the Father, who is before us in this chapter?

A.J.G. It is a question, I think, of what is public, not simply a question of God as He is known by those who are brought into relationship with Him, but it is a question of God, and the assembly being the vessel in which God's wisdom is made known. It is a public vindication of God.

R.H.G. Does God secure His original thought as to man in image and likeness in relation to Christ and the assembly thus?

A.J.G. Yes, I think so. The very conception of a vessel that is the body of Christ is a very wonderful one on the line of what is mediatorial. That God should come out in Christ to begin with, He who is equal with God, becoming Man, thus bringing what God is, near to man is wonderful. But then that Christ should have a body which is His fulness, so that all that Christ is toward man as the expression of God, might be expanded in a vast vessel composed of those taken up from all the nations, is a very wonderful thing indeed. It is an expression of divine wisdom. It will work out in its fulness in the heavenly city.

J.M. What is the scope of the enlightenment in verse 9? It speaks of, "to enlighten all with the knowledge of what is the administration", and so on. What is the scope of that all there?

A.J.G. I should think he means to enlighten all saints. I do not see that it goes beyond the saints. But I would think he would have us intelligent as to what there is for God in the assembly now. So that we do not think lightly of the assembly, and we do not just come to meetings, so to speak, but we really have the assembly intelligently in our minds, and are exercised that what is seen in it is worthy of it.

G.H. Would you help us as to why nearly all this chapter is a parenthesis?

A.J.G. Well, it is clear from the beginning of chapter 4, that when the apostle commenced writing chapter 3 he had in mind to proceed to the exhortations that we get in chapter 4. But then his heart is so full of the mystery. He has it in his soul, and because of the deep feelings he had, he is compelled, so to speak, by the Spirit

to enlarge on this thought of the mystery, and then to show us how he prays, bowing his knees; I believe in order to encourage us to do the same. We cannot exactly get into these great things, even by speaking over them with one another. We may get a certain impression of them which would induce desire to understand them more, but the great thing to do is to get to our knees. Paul did that, and he did it in secret, in private, because he was in prison, and I believe his intention in recording it there is to encourage us to do the same.

J.M. Does it seem evident that Paul always had in his mind the great truth of the mystery? I notice in the close of the epistle to the Romans he gives a hint as to what is to follow when he says, "according to the revelation of the mystery, as to which silence has been kept in the times of the ages, but which has now been made manifest" (Romans 16:25, 26). Do you think that the apostle ever had this great thought of the mystery as a goal before him, and where he was able to, he would speak of it?

A.J.G. Yes, I do, because it was revealed to him and given to him as a special ministry. So that just as Moses had the whole pattern of the tabernacle given to him in the mount, and laboured with that pattern in his mind, so Paul would have the mystery given to him, and then would labour among the saints with that pattern in mind.

In chapter 5 we have what the assembly is to Christ specially emphasised, and the apostle at the end says, "This mystery is great, but I speak as to Christ, and as to the assembly". We get the great love of Christ for the

assembly, "as the Christ also loved the assembly, and has delivered himself up for it, in order that he might sanctify it, purifying it by the washing of water by the word, that he might present the assembly to himself glorious". I think the idea of presenting to Himself involves that He has in mind a vessel that should correspond in every way with Himself. Therefore it fits in with what we have in Genesis 2:23 where, as the woman is brought to the man, Adam says, "This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a man". Now he has something that exactly corresponds with himself, though in feminine features.

R.M.Y. How does the thought of sanctifying and purifying fit in with what was before us previously as to no previous history, and the thought of redemption not attaching to the assembly?

A.J.G. As far as I understand it I think it refers to the present service of Christ, and would a good deal take form in the intelligence of the saints. It is the washing of water by the word; the word I think brings in the thought of an intelligent setting out of the truth.

C.P.P. The expression is used, "we are members of his body" (Ephesians 5:30). Would you say a word as to that? Does that view the saints individually, as to our part in this vessel? Would it be in that relation that the cleansing and the sanctifying is needed?

A.J.G. Yes, I would think that. I have wondered whether this sanctifying and purifying that is spoken of here links with what we get in John 17:19 where the Lord says, "I sanctify myself for them, that they also may be sanctified by truth". He had in mind as setting Himself

apart as Man in the presence of God, that we might learn in Him our true place or status. I am just wondering whether this sanctifying and washing of water by the word has not something of that kind in mind. That is, the truth as it is to be learnt in Christ is to be continually brought before us. Then the import of His death as that which enables us to detach ourselves from all that is connected with past history.

L.G.L. Are these thoughts connected with the thought of Moses receiving the pattern? Are the saints while here on the earth walking in relation to the full thought that it will be a glorious church?

A.J.G. I think that is what we should have before us. Hence Christ is presented to us as about to present it to Himself glorious, that should be before us too, the thought of there being no element of disparity. We are to be found in complete correspondence with Christ. That has to be kept before our hearts.

R.H.G. Although the assembly as such has no past history, the death of Christ was a necessity, was it not, in order that it might be brought to light?

A.J.G. It was indeed. The moral import of the death of Christ enters into the process of building. Because the vessel which is secured by Christ, and for Him, is a holy vessel. That is to say it must be capable of having Christ's own knowledge of good and His own perfect abhorrence of evil. I think the death of Christ is the expression of love supremely, and also that in which all evil has been dealt with according to God. I think the import of that enters into the building, although it is not

viewed as standing related to any past history on the part of the assembly.

G.McK. In that connection it speaks of the edifying of the body of Christ in chapter 4: 13 "until we all arrive at ... the full-grown man". Has that any connection with what you were speaking of?

A.J.G. I think so. That corresponds with the building of the woman. It is going on now I understand, the work of God by means of gifts; the work of the ministry has in view the building of the woman, the edifying of the body of Christ.

C.P.P. Would the light of these activities of Christ's have a liberating effect so that He might have something of the joy of possession as in assembly even now?

A.J.G. I think that. I think "present the assembly to himself glorious" might be anticipated in the spirit of it, in the assembly.

J.E. It is interesting, referring again to John 17, that while on the one hand those men were sovereignly given to Christ by the Father, yet on the other hand they were all the direct product of His own service. He continues that service in setting Himself apart for man, does He not?

A.J.G. Yes, quite so. And hence the assembly on the one hand, is given to Christ by God, it is the result of God's own consideration for man, "It is not good that Man should be alone; I will make him a helpmate, his like" (Genesis 2:18). But then this scripture shows that she is the object of Christ's own personal service from His position on high.

J.M. In what way does Christ nourish and cherish the assembly?

A.J.G. I think we are conscious of it sometimes in the ministry of Christ to us. Nourishing would bring in the thought of food that would build us up. Cherishing is more a thought bringing the sense of endearment to our heart.

R.L.H. The first faculty brought into play in Adam after the deep sleep was the power of speech was it not? Adam said, "This time it is bone of my bones". Here the apostle says, "I speak as to Christ, and as to the assembly". Are we being encouraged to speak of these great thoughts now?

A.J.G. We are, but Adam speaking in that way shows how his feelings were moved as he saw the woman being brought to him. "This time", he says, evidently implying that he had looked for something that would correspond with himself before, and had not found it. But now this time his desires and affections were to be gratified as he saw the woman being brought to him. Hence I think we can rightly take that up in assembly, that the Lord finds great pleasure in the saints as they come under His notice, and additional pleasure not only because of what they are, but because they represent God's own consideration for Him. Just as Rebecca brought to Isaac, represents the consideration of the father for the son, because it was the father who set in motion that the servant should go and find a wife for his son Isaac.

C.P.P. Would you think in that way the Father has a special pleasure in taking account of the movements of heart assemblywise towards Christ?

A.J.G. I would.

L.G.L. In relation to the thought of what is going through, does it help us to get the encouragement from the scripture in Matthew that hades' gates shall not prevail against the assembly? Here we have the thoughts of God going through to the completion of the vessel in which there will be no blemish of any kind, and the saints at the present time in the presence of evil are moving in the light of this.

A.J.G. Yes, that is so. The end is reached here as the result of the service of Christ.

T.R.Y. Do we get the thought of union in chapter 5?

A.J.G. Well I think it is implied, because after speaking of these things, the Spirit through Paul says, "Because of this a man shall leave his father and mother, and shall be united to his wife, and the two shall be one flesh". So that I think the Spirit of God is really leading up to the thought of union and it is entered into, so to speak, from Christ's own side. Rebecca is from the other side, the question is, "Wilt thou go with this man?" and she said, "I will go" (Genesis 24:58). And then it says, "she became his wife, and he loved her" (verse 67). So that the movement towards union is on Rebecca's side in Genesis 24. But in Genesis 2 it seems to be from the side of the man, a man leaves his father and mother and cleaves to his wife, as though the Lord greatly rejoices in having this vessel secured for Him, that can now be united to Him, and derive from Him and be moved under His impulse, in all that that will mean both in the service of God and in the representation of God.

J.M. Would both phases that you referred to, Rebecca in Genesis 24, and also the reference in this chapter, find expression in assembly service? That is Rebecca moving typically towards Christ, and Christ moving towards the assembly.

A.J.G. I think so. We get in fact both sides in Genesis 24, because Isaac went out into the field to meet her, and he lifted up his eyes, and "behold", it says, "camels were coming", showing that he was stirred as he saw the movement of the camels.

J.M. Does this call for spirituality? The apostle says, "This mystery is great". What is the force of that?

A.J.G. Well, I think it is just to impress us with the fact that it is mystery; that is, our natural minds cannot enter into it. It is really, I think, to cast us upon the Spirit of God. And our being conscious that we are cast upon God would show itself in prayer. It is a mystery, but then it is not a mystery that is beyond us, because the Spirit searches all things, even the depths of God.

C.P.P. Might I ask what is implied in the thought of the assembly being glorious?

A.J.G. The impression it conveys to me is that she corresponds perfectly with Christ. I do not think there could be any greater glory than that, in moral features and intelligence, she should correspond perfectly with Christ. To answer perfectly to His desires seems to me to be the acme of glory for the assembly.

R.H.G. The nourishing and cherishing is because she is His own flesh.

A.J.G. Yes, quite so.

J.W.H. "Glory in the assembly in Christ Jesus unto all generations of the age of ages", would be the consummation of all this, would it? If He presents it to Himself glorious, it is of that character that can go through eternally.

A.J.G. I think so, and then it is as entirely with Him and with no disparity between her and Him, she is available under His hand for the ascription of glory to God.

Melbourne, April 1947.

THE SON OF MAN IN JOHN'S GOSPEL

A J Gardiner

John 1:50, 51; John 3:13 - 15; John 6:27, 61 - 63; John 12:23 - 33; John 13:31, 32

I desire to speak of the Son of man as He is presented in these scriptures in John's gospel. They are not the only passages in the gospel in which He is thus presented. There is, for instance, one in chapter 5: 27 where we are told that the Father "has given him authority to execute judgment also, because he is Son of man". This is a remarkable statement, showing that God is infinitely fair and intends that His judgment should be seen to be so. So that men will be judged by a Man whose glory it is that He gave Himself a ransom for many, as the Lord says, "The Son of man did not come to be ministered to, but to minister, and give his life a ransom for many" (Mark 10:45). So that as men are judged, as it says in Revelation, according to their works, they will be judged by One who at all cost to Himself provided a means by which they might have been released from the guilt attaching to them and from the sinful condition in which they were. Hence the judgment will be manifested to be absolutely fair; not a single word will be able to be said against it, but I do not dwell on that, I wish to concentrate on these passages.

The Son of man is a subject with which Nathanael, who is introduced to us in the first passage I have read, would he familiar. For we have in Psalm 8 the well known reference to the Son of man. The Psalm starts with

"Jehovah our Lord, how excellent is thy name in all the earth! who hast set thy majesty above the heavens". It was anticipatively directing the attention of faith to Him, who has gone up far above all heavens. God has established His glory above the heavens, and the Psalm goes on to speak of the Son of man, saying, "What is man", (i.e. Enosh, mortal man, see note q) "that thou art mindful of him? and the son of man", (i.e. the son of Adam, a more distinguished presentation, see note r) "that thou visitest him?" Then it proceeds to say, "Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour. Thou hast made him to rule over the works of thy hands" (verses 4 - 6). That is the position that now obtains. Hebrews 2:8, 9 brings it in, adding that we do not yet see all things put under Him, "but we see Jesus, who was made some little inferior to angels on account of the suffering of death, crowned with glory and honour". So the position is already established, although not yet in public display. Indeed Ephesians also refers to the Son of man, though the term is not used, but quotes from Psalm 8, "and has put all things under his feet, and gave him to be head over all things to the assembly, which is his body, the fulness of him who fills all in all" (Ephesians 1:22, 23).

That brings in what is of greatest interest to us, dear brethren. The Son of man, as intended to have an exalted place over all the works of God's hands, was known in Old Testament times. Daniel 7:13, 14 says, "I saw in the night visions, and behold, there came with the clouds of heaven one like a son of man, and he came up even to the Ancient of days ... And there was given him dominion, and glory, and a kingdom". But in those days it was hidden

that the One who was to fill that glorious place was to have His body, the assembly, a heavenly vessel capable of expressing all that He is, to be His fulness in the day in which He fills all things for the pleasure of God and for His own pleasure. That brings in ourselves, and that is why we should be so interested in all these matters connected with the Son of man. Because the day of His glory is near, and all that is waited for is the completion of the vessel "which is his body, the fulness of him who fills all in all".

So the Lord in speaking to Nathanael, who had confessed Him as the Son of God, the King of Israel, basing his thoughts on Psalm 2, as much as says, Yes, but there is Psalm 8, which goes further than Psalm 2. "Thou shalt see greater things than these ... Henceforth ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man". The Lord was saying there are to be greater things than millennial glories and they are to come in now. "Henceforth;" that is, from this time, better things, greater things, heavenly things were to be opened up. So the Lord was intimating to Nathanael, while not yet introducing the thought of the assembly, which awaited Paul's ministry, that the present time was a time in which heavenly things, greater and better than millennial things were to be introduced. They were to be introduced in connection with One who was to be apprehended as supreme, One upon whom the angels of God ascended and descended.

In John 3 the Lord speaks of heavenly things, saying, "If I have said the earthly things to you, and ye believe not, how, if I say the heavenly things to you, will ye believe?" (verse 12). Then He proceeds to speak of Himself as

One who has come down from heaven to bring the light of heavenly things, but He speaks of Himself as "the Son of man who is in heaven". That is a statement that must arouse our attention, for the Lord was speaking to Nicodemus as a Man who was actually there on earth, and yet He says, "the Son of man who is in heaven". He does not say, who was in heaven, or who will be in heaven, but there He was as a Man on earth, speaking of Himself as the Son of man who is in heaven. I have no doubt that it is an expression that is indicative of the truth of His Person. A divine Person was there in the Person of our Lord Jesus, a divine Person became Man, the second Person in the Godhead was there. These are truly heavenly things coming into evidence, wonderful things that a Man should appear under God's eye and before men, who could speak of Himself as the Son of man who is in heaven. The very title, Son of man, refers to God's thoughts in relation to men which were to be taken up and made good in the Son of man. So we can see, dear brethren, that manhood of a supremely excellent order has now come into being in the Person of our Lord Jesus Christ. One who is in heaven, over all God blessed forever, has taken up manhood condition, bringing into manhood the moral excellence of God as made known through Christ. It is a marvellous conception, that God should have in mind to have man before Him abidingly for His pleasure. Not simply the Lord Jesus alone, but that others, through redemption and the gift of the Spirit, should have part in that heavenly order of manhood, and thus be suitable to be united to Christ, and to serve God eternally for His pleasure. This is the conception, and I am seeking to bring these things

before us in order that we may dwell upon them, think about them, and see the greatness of the things to which God has called us, in view of which indeed He has wrought in us, as those who have been born of God. These are some of the things which belong to us and which it is possible for us to enter into now in the power of the Holy Spirit whom we have received.

There is another thing and that is, that the Son of man must be lifted up. It was a divine necessity; without it divine thoughts could not be effectuated. "As Moses lifted up the serpent in the wilderness, thus must the Son of man be lifted up". You remember that in the incident to which He refers, the people of God had murmured. They had even despised the manna and loathed it, saying, "Our soul loathes this light bread" (Numbers 21:5). That is what flesh is capable of. It not only has no appreciation of Christ, but it is capable of loathing Christ. God sent fiery serpents amongst them, and the people were bitten and many died. What was God doing in that? What the flesh was had come out, murmuring, entirely rebellious, and now God would bring home to the people what the root of that was. Things had to be traced to their root. Sin in the flesh had its origin in Satan, in the serpent, and they had to learn what the root of it was. The root of sin in ourselves, in the flesh, is nothing less than the serpent himself. We have to arrive at things at their roots, and thank God the Son of man has come in on behalf of man in order that things may be judged at their roots, and that we should be given life in Himself. There is no redemption for the serpent, but these things have been in mind for man. And the Son of man has been lifted up in order that sin might be exposed and

judged and, thank God, the Son of man has done it. He has come into the position in which it has been effected, the Son of man has been lifted up. What a glory attaches to our Lord Jesus Christ! Before He could bring in and establish these wonderful thoughts which God has in mind in regard to a heavenly order of manhood, He must first go under the judgment in order that we, as involved in sinful flesh, might be extricated from it and given life in God's Son; "that whosoever believes on him may not perish, but have life eternal" (John 3:16). Christ as thus lifted up becomes the Object of faith, and as we read in the epistle of John, "And it is the Spirit that bears witness" (1 John 5:6). "And this is the witness, that God has given to us eternal life; and this life is in his Son" (verse 11). It is there that eternal life is.

I pass on to chapter 6. The Lord said to those who followed Him, "Ye seek me not because ye have seen signs, but because ye have eaten of the loaves and been filled. Work not for the food which perishes, but for the food which abides unto life eternal, which the Son of man shall give to you; for him has the Father sealed, even God". God the Father has sealed the Son of man. There is a Man now in the presence of God upon whom God has placed the mark of His approval. The Son of man has been sealed and He is prepared to give food that endures unto eternal life. I need not enlarge upon this chapter. The food which the Son of man gives is Himself. He has come down from heaven for that express purpose that He might become food for the sustaining of spiritual life in His people. The food He gives is His flesh and His blood. It is a great thing not to think of these things academically.

There is a great danger of thinking of divine things in a merely academic way, speaking of the flesh and blood of the Son of man and forgetting that it means that the Son of man had to die. These things are real, they have cost something and have become the expression of the personal love of Christ and of God who gave Him. All these things are the expression of love, love coming into expression in an extensive way. Having in mind that men, myriads in God's purpose, should be secured according to those thoughts, and that as passing through this world where we are to serve God, we should be sustained and not overcome by the influences of the world or of nature. But we should find power to move over and find our life in spiritual and heavenly things. How are we to function in any measure of power in the assembly, if we do not know individually what it is to find our life in spiritual and heavenly things? We shall be found empty when the time comes. You will remember when Jehovah required that the males should appear before Him three times a year, the word was, "They shall not appear before Jehovah empty" (Deuteronomy 16:16). God has no pleasure in our appearing before Him empty. The Lord has no pleasure in having His saints devoid of spiritual intelligence and feelings when we come together in the assembly. If we are to be developed in spiritual substance and in power, in order to move over to what is beyond death, which is our privilege on Lord's day morning when the Lord makes Himself known to us, we must know what it is to feed on this food which is presented to us in John 6. It is the Person of Christ, the Son of man giving His life that He might become our food. Our minds and affections are to enter

into this matter. We are to ask ourselves what has been the import of the death of Christ? Why has He come down from heaven? It was for the express purpose of taking up our condition. It was all for us, not for Himself, and therefore these things are to be taken up by us. We are to inquire about them and feed upon them.

Towards the end of chapter 6 the Lord says, "If then ye see the Son of man ascending up where he was before?" He has gone into heaven; He is the heavenly One; He has ascended up where He was before, but we are linked up with Him by the Spirit. "It is the Spirit which quickens, the flesh profits nothing". We are to understand that flesh profits nothing, but that the power for entrance into all these things is the Spirit. We see the Son of man ascended up where He was before. What a glorious way He has taken in order that God's will might be effected, and then ascended up where He was before, a heavenly Man in heaven! And we are linked up with Him by the Spirit; that is the position, "It is the Spirit which quickens". You remember on the morning of His resurrection when those who loved Him went to the sepulchre and found an angel there, the angel said, "He is not here, for he is risen" (Matthew 28:6). That is in the assembly gospel. That word is to ring in the ears of those who love Christ. "He is not here, for he is risen". If He is not here, how can we possibly find our life in things here? He has ascended up where He was before, and we are linked up with Him by the Spirit, and the Spirit will give us an entrance into heavenly things, for they are all ours, because they are Christ's; as it says in Corinthians, "All are yours; and ye are Christ's, and Christ is God's" (1 Corinthians 3:22, 23). So the Spirit opens up

spiritual and heavenly things to us for the reason that we are bound up with Christ and linked up with Him by the Spirit. So, as the Lord says, speaking of the Spirit, "He shall glorify me, for he shall receive of mine and shall announce it to you. All things that the Father has are mine; on account of this I have said that he receives of mine and shall announce it to you" (John 16:14, 15). That is to say, first of all we understand that they are Christ's things, and they are ours because of that, but then they are the Father's things. We become enlarged to understand that the Father has a system of glory and He is the Source of all. As we have learnt our portion in relation to Christ, we shall also find our portion in relation to the Father's things. These are the lines on which we become fitted to enter upon our portion proper to the assembly.

I pass on to chapter 12, because that is a most important chapter as having its bearing on our public position in this world. The occasion of it is when certain Greeks come up to Philip and say, "Sir, we desire to see Jesus" (verse 21). Jesus says, "The hour is come that the Son of man should be glorified". He is referring, I understand, to His actual glorification at the right hand of God. I say that now because in the next chapter, where He speaks of the Son of man being glorified, it is a different thought. Here, the Lord is saying, "The hour is come that the Son of man should be glorified". He is referring to the fact that His death was just about to take place, the time had come for the Son of man to be glorified, for Him to take His place in heaven. Heavenly things which had begun to be opened out were about to come positively into view in the Son of man taking His place in heaven. But, as I have been

saying, the thoughts of God are that a heavenly order of manhood is to appear. Those who partake in that order are to be brought to light, but that could not be apart from His death. So it says, "Verily, verily, I say unto you, Except the grain of wheat falling into the ground die, it abides alone; but if it die, it bears much fruit". Here, the death of Christ is presented as His own act, His falling into the ground for the express purpose of bringing forth the much fruit according to the mind of God. Those who are of His own order of manhood are to be brought into view as the result of His falling into the ground and dying. It would be impossible apart from that, for redemption must be accomplished and the Spirit given. There could be no heavenly order of manhood apart from the Holy Spirit, that is the life of that Man being communicated, and the life of that Man could not be communicated until redemption was accomplished, and hence the corn of wheat must fall into the ground and die. But later on in this passage He presents His death from the standpoint of it being man's act. He says, "I, if I be lifted up out of the earth, will draw all to me. But this he said signifying by what death he was about to die" (John 12:32, 33). It was the death of the cross, and the cross was the expression of man's estimate of Christ. I know there are other thoughts connected with the cross as well, but it was the expression of man's estimate of Christ that He was cast out and crucified. It speaks eloquently of the personal attractiveness of Christ, that, notwithstanding that He was presented in testimony as One who has been crucified, He becomes such a point of attraction and draws all to Himself; all those in whom God is working are drawn to Christ. In all the early

preachings in the Acts, the apostles laboured to stress the fact that the One whom the world had crucified is the One whom God has raised from the dead. And all those who received the testimony and were baptised, committed themselves to the One whom the world had crucified. On the day of Pentecost it was fresh in the minds of men, and the three thousand converted ones identified themselves publicly with the One who had been crucified, and the One exalted by God's right hand.

The death of Christ is presented thus to us in different lights. It is His own act in order that the much fruit might be brought to pass. But on the other hand when it is the manner of His death it is presented as man's act as expressing their contempt for the heavenly Man. One can understand it, because if God introduces a new order of man, it obviously involves the setting aside and displacement of the first man. It involves the displacement of his world, and you can easily understand that that entails rejection and reproach for those in whom God is working. Man does not readily accept the testimony that he is to be displaced, or that the world is to be judged, and hence the rejection of Christ has been witnessed to in the manner of death which He died. All that is to enter as a kind of fibre into our spiritual understanding as still here for a moment. That is to say, on the one hand we have to accept death in the power of the Spirit in order to participate in spiritual life and blessings. But we have also to understand that the death of Christ involves the setting aside of the first man, and the judging of his world, and those who are faithful to Christ will find themselves going against the current of things in this world. You cannot

possibly maintain the two positions. But alas, there are christians who try to maintain the two positions. They try to find a little part in this world, and a little part in divine things, but you cannot have the two. "He that loves his life shall lose it, and he that hates his life in this world shall keep it to life eternal" (John 12:25). This is a most important matter, it is a question of understanding what has come to pass in the death and crucifixion of Christ. If we are to find our life in relation to life eternal, if we are to keep our life unto life eternal, it must be on the principle of hating our life here. The eunuch of whom we read in Acts 8 came to it quickly, he was reading about one who was led "as a sheep to slaughter, and as a lamb is dumb in presence of him that shears him, thus he opens not his mouth" (verse 32). And he said to Philip, "I pray thee, concerning whom does the prophet say this? of himself or of some other?" (verse 34). Philip quickly told him it was about another Man, the other Man whom God had brought into view, "for his life is taken from the earth". So the eunuch quickly understood the position; he said, "Behold water; what hinders my being baptised?" He was prepared to lose his life here and I have no doubt he kept it unto life eternal.

In John 12, the Lord in His instruction goes further, saying, "If anyone serve me, let him follow me; and where I am, there also shall be my servant" (verse 26). It is futile to attempt to serve the Lord unless we are prepared to follow Him in His movements, follow Him as He leads us out of this world, but follow Him also in His movements as recognising the ministry He is giving. The two go together; we must follow Him in His movements out of

this world, and we must follow Him in what He is saying at the present time. If we would serve Him, we must be with Him, "where I am, there also shall be my servant". Thank God it is true as to the future, those who serve Him will be with Him where He is, but we may give it a present application. It is a matter of where the Lord is at the moment, in relation to what He is stressing at the moment. It should be the concern of those who serve the Lord to be with the Lord where He is now. It involves that we are prepared to follow and to take up all the exercise that the truth entails, so that we are ready to move on as the Lord moves on, because as I said, christianity is a system of movement, there is to be no stagnation in christianity. There is such a thing as lodging, reaching a point and being detained there for a while in order that the position should be consolidated, but if you lodge, you lodge with a view to moving on further.

In John's gospel the Lord is seen in constant movement. He says, "Now is my soul troubled, and what shall I say? Father, save me from this hour. But on account of this have I come to this hour" (chapter 12: 27). It is a most touching word. I suppose this is the nearest approach to Gethsemane that we have in the gospel of John. I was speaking of the danger of our holding the truth academically, but here the Spirit of God records how the Lord says that His soul was troubled, the feelings of the Lord were troubled as He faced what death meant for Him. "Now is my soul troubled". It was for the Father's pleasure, but it was also for us, and the Lord as entering into death felt all that death meant for Him. All this is intended to be brought to bear upon us, in order that we

should not hold back from accepting death, in the power of the Spirit, to find our life more fully in the things that are above. "Father, glorify thy name". This present world is the scene of man's glory, and it all ends in death, indeed its true character as having no glory is already exposed, God is seeing to that. It is being more and more exposed as devoid of all glory, but even if it has had any glory attaching to it, it all ends in death. However great a name man may have, it all comes to an end in death, and at that point the Father brings in His glory, the Father operates in resurrection and brings in an order of life and blessing which is eternal. So the voice comes from heaven, "I both have glorified and will glorify it again". Referring to the resurrection of Lazarus, the Father had already glorified His name by means of the Son, and now He says, I "will glorify it again", referring to the resurrection of Christ. God gave an answer by raising Christ and glorifying Him, but that involves the judgment of this world. If God raises from the dead the One whom the world has cast out, obviously the world is judged. The execution of the judgment is deferred for a time, but the sentence has been passed. All this is to affect us as to the public position lest we should be captivated by this world. We are to understand how the true character of the world is exposed in the judgment it has passed in putting Christ on the cross. The position is made absolutely clear. "Now is the judgment of this world; now shall the prince of this world be cast out: and I, if I be lifted up out of the earth, will draw all to me". The crucified One becomes the point of attraction to all those in whom God has wrought. It speaks volumes as to the personal attractiveness of Christ, that He

is great enough to attract to Himself, and hold for Himself, all those whom the Father gives to Him.

The final passage read comes in at the point where Judas goes out. "When therefore he was gone out Jesus says, Now is the Son of man glorified, and God is glorified in him". Here the glorifying of the Son of man does not refer to His actual glorification at the right hand of God; it refers to His being glorified in a moral sense in His death. What I mean is this; Judas Iscariote and the Son of man stand in contrast. Into Judas Iscariote Satan had entered. There was a man now fully possessed by Satan, and evil was about to be perpetrated by that man. Satan had one in whom he could fully express his own thoughts. Judas Iscariote was about to betray the Son of God into the hands of His enemies, with a view to His being crucified. Not that Judas had that in mind. I expect he had in mind that the Lord would save Himself, but he was simply moving under the influence of base gain, because he had the bag and was a thief, and was prepared to sell the Lord for thirty pieces of silver, but he was a tool in the hands of Satan. It was the culminating act of opposition to God that the Son of God should be cast out, and Judas was a man available to Satan for that. In contrast to that, in the Son of man God had a Man in whom all that God was should come into expression. The Son of man was to be glorified. It was His glory in contrast to all that was coming out in Judas. It was His glory that all that God was should be brought gloriously into expression in His death. It was the glory of the Son of man that He was prepared to offer Himself in order that that might be effected. So the Lord gave Himself up to death. It was the occasion when God was vindicated in His holiness,

and the rights of God were established immutably, the occasion when the love of God shone out in redemption: --

'Where sin o'er all seemed to prevail,
Redemption's glory shed'. (Hymn 235).

It was the Son of man who gave up Himself in order that that might come into display. Let us not have all these things academically. The cost to the Lord was great; His soul was troubled in the light of it, but it was to His glory to go the whole length and make a way in order that God might effectuate all His thoughts of glory and blessing. The Son of man was glorified in yielding Himself up in order that God might be thus glorified, "God is glorified in him". I love to think of this. It means there are no moral issues remaining unsolved, no loose ends left untied. Everything that has come in through sin has been perfectly met, and God is free to open up all that is in His purpose. In the next chapter the Lord speaks of the Father's house, opening up all that is in God's purpose. Every moral question raised by the introduction of sin has been settled to God's glory in the cross of Christ. I believe if we contemplate the glories of the Son of man, it will increase our appreciation of Christ, and our appreciation of the blessed God who has brought Christ in, the Son of man who is out of heaven and who has ascended up where He was before, in order to introduce a heavenly order of life and blessing in which we are to have part, through grace, with Christ.

Stawell, Victoria, April 1947.

THE SPIRIT OF GOD IN THE BELIEVER

A J Gardiner

Romans 7:22 - 25; Romans 8:1 - 17

I have the desire, with the help of the Lord, to say something as to the Spirit of God, and the importance of the service of the Spirit of God to each one of us, to enable us to enter into the things which the love of God has given to us. There can be nothing more important, from that point of view, than the section of Scripture I have read. I am sure that no mind or heart would be satisfied merely with the light of what God proposes, but would desire to have the blessing that He has in His heart for us. No one getting the light of God's thoughts for us would wish to stop short of actually entering upon them in enjoyment and power. Moreover, there is not only our side of the matter, but there is that which is more important, God's side of the matter. It must be grievous to the heart of God if He has those who are sons according to His thoughts and desires, and yet He fails to receive from them the response of sons. Sonship is properly for the pleasure of God. Primarily it is for that purpose, and the pleasure of God is secured now spiritually by our filling out that position by the Holy Spirit who gives us ability to cry "Abba Father". Not merely as taking up the words, but as having the spirit and feelings proper to those words.

Chapters 6, 7 and 8 of the epistle to the Romans are of the greatest interest. Chapter 6 brings the Father before us. He is presented as having raised up Jesus from among the

dead by His glory. The result of that, as we apprehend it, is this, that recognising that all that has come to pass in Christ in His death and resurrection, is for us, we appropriate it by faith. And being committed to it in baptism, we take it up, understanding with our minds that Jesus, having died, has died to sin, but in that He lives, He lives to God. In the light of this we take account of ourselves as dead to sin, but as being alive unto God in Christ Jesus. This is the first thing, we are to reckon ourselves dead to sin but alive to God, in the light of the fact that death has actually taken place in Christ. He has actually died out of this world of sin, and is actually living to God. What has come to pass in Christ is God's mind for us. So we are to reckon ourselves dead indeed to sin, but alive to God. You will understand that the world can have no claim upon a dead man, it can have no appeal to him. The man who dies, passes, by death, out of this world. He escapes its grip, and is by death entirely removed from its influences. That is exactly what is presented to us in the gospel. The Lord Jesus, having died to sin, is alive to God, and we appropriate that as God's mind for us. So that we reckon ourselves dead indeed to sin, but alive unto God in Christ Jesus. When I say, "dead to sin" I mean to the whole principle of pleasing ourselves, for the world around is a system which is built up on the principle of man doing his own will.

Chapter 6 is God's side of the matter. In chapter 7 we have Christ's side of the matter. We are delivered, by the death of Christ, from the principle of law as a means of life. It says, "For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death" (Romans 8:2). If

a man who is under the law dies, by death he escapes from the demands of the law, and in the appropriation of the death of Christ for us, we escape from any idea of being subject to law, for law applies to man in the flesh. And so Christ, by His death, has delivered me from the principle of the law as a means by which I am to live, and in the place of it Christ Himself becomes the One by whom I am to be regulated. I become dead to the law by the body of Christ that I might be to Another, to Him who is raised from among the dead that I might bear fruit to God.

Thus the death of Christ in chapter 6 makes clear my position in regard to the world, and His present position in the presence of God makes clear that I am alive unto God in Christ Jesus. My whole life now is to be taken up on that principle, that I am living to God. In chapter 7 Christ is brought in as the One at whose disposal, and under whose influence, I hold myself.

In chapter 8 we come to a most important matter, and that is the subject of power, because although I might take up what is presented in chapters 6 and 7 in my mind, and have desires to move according to it, I find that there is no power for it outside of the Spirit of God. The Spirit of God comes in in chapter 8 in order to give me the power for those things which the mind has taken up according to chapters 6 and 7. If we put the three chapters together, we come to this extraordinary and most impressive position, that the whole Godhead, the Father, the Son and the Spirit, are all engaged in the deliverance of the believer. How urgent is this matter of real deliverance for the christian; that he should be in this world in the presence of sin and all its influences, in victory, and available for the pleasure

and service of God! In view of that, the whole Godhead, so to speak, enters into the matter. Chapter 6 is God, chapter 7 Christ, and chapter 8 the Holy Spirit.

The exercises which are depicted in chapter 7 of this epistle have in mind to bring us to the recognition that we are, in fact, shut up to the power of God for deliverance from the power of sin working in the flesh. The apostle says of the law, "So that the law indeed is holy, and the commandment holy, and just, and good" (Romans 7:12). He says, "For we know that the law is spiritual: but I am fleshly, sold under sin" (verse 14). That is what he discovered. The more he sought to keep the law, the more he discovered the powerlessness that marked him. "The law had said, Thou shalt not lust" (verse 7), and immediately lust sprang up in his innermost being. He felt the authority of the commandment, as it applied itself to his conscience, but immediately sin revived, and he died. And so as he moved, with the most sincere desires to do what was right, he found out his inability to fulfil those desires. He had desires to do what was right, but all the time he was doing what was wrong, condemning himself for it, but finding no deliverance from this hopeless position in which he was. And so one great result of it is that he begins to analyse what is really the position, and he comes to this; he says, "For I delight in the law of God according to the inward man" (verse 22). He comes to recognise that there is a work of God in his soul which shows itself in having delight in the law of God, at any rate in an abstract way. This is a most encouraging thing, for no man naturally delights in the law of God, but the soul discovers that as the result of the work of God, there is in him that which is in affinity with Christ

Himself. The language of Christ Himself, as coming into this world was, "Behold, I come, in the volume of the book it is written of me -- To do thy good pleasure, my God, is my delight, and thy law is within my heart" (Psalm 40:7, 8). And so, the apostle describing these experiences, comes to this point. He says, "For I delight in the law of God according to the inward man: but I see another law in my members, warring in opposition to the law of my mind, and bringing me into captivity to the law of sin which exists in my members" (Romans 7:22, 23). He had previously come to it that it was not himself, but sin that dwelt in him. He was beginning to distinguish between what he calls "I myself", and the flesh that was within him. "For I know that in me, that is, in my flesh, good does not dwell: for to will is there with me, but to do right I find not" (verse 18). It is most important to come to that point, to learn to distinguish I myself, what I am as a subject of the work of God, from my flesh which is sinful and will remain sinful right to the end of life here. You remember that when the people of God came out of Egypt, they thirsted for water. God told Moses to take the rod with which he had smitten the waters of Egypt, and God Himself would stand upon the rock, and Moses was, with that rod, to smite the rock upon which Jehovah was standing. A remarkable figure, that Jehovah was to stand upon the rock, and Moses was to smite the rock, and as he did so, the waters flowed. It is, as we have been seeing, that God would provide by way of nothing less than the death of His own Son, the smiting of Christ, that the Spirit might be given to His people, that we might receive the Spirit. It was God's intention that all life, satisfaction and

power should be found in the Spirit, and it is not to be found anywhere else.

So the result of this experience in chapter 7 is that he cries, "O wretched man that I am! who shall deliver me out of this body of death? I thank God, through Jesus Christ our Lord. So then I myself with the mind serve God's law; but with the flesh sin's law" (verses 24, 25). He turns away from himself to God. He understands that the only power for deliverance is in God, "I thank God, through Jesus Christ our Lord". That is what we come to in chapter 8, for the Spirit is a divine Person. It is God come in in power to meet the position. It is through Jesus Christ our Lord; that is to say, nothing can come to us save through Him. The rock had to be smitten before the waters could flow. Christ has had to go that way. Also we need to come under the authority of Christ, for you remember that following on the smitten rock there was the conflict with Amalek. Amalek represents Satan working through the flesh, upon the flesh. Joshua is told to take men and go and fight against Amalek. Amalek was not to be surrendered to, nor were any terms to be made with him. He was to be fought against. And Moses said, "to-morrow I will stand on the top of the hill with the staff of God in my hand. ... And it came to pass when Moses raised his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed" (Exodus 17:9 - 11). But when Moses' hands became heavy Aaron and Hur stayed up Moses' hands, and a complete victory was gained. Moses with the staff of God in his hands, represents Christ on high, but also as exerting the element of authority over our souls. There is no weakness in Christ, I need not say, but through lack of

dependence the authority of Christ over our souls may become weak. And if the authority of Christ over our souls becomes weak, then Amalek gains an advantage. But if the authority of Christ in our souls is maintained, then victory is ours. So it is a question of the power of God, the Spirit of God, the only power by which victory can be secured, linked with the authority of Christ being maintained over our souls.

Now we return to chapter 8. It is to be noticed how many ways the Spirit of God is spoken of. He is spoken of as "the Spirit of life in Christ Jesus", "God's Spirit", the "Spirit of Christ", the "Spirit of him that has raised up Jesus from among the dead", and then as the "Spirit of adoption". That is a very full presentation of the subject of the Spirit. And for our encouragement, I would again recall that it starts at the end of chapter 7, with the man who is feeling his utter powerlessness over the power of sin in his flesh. It leads right up to a man who is able to say, "Abba Father". We can see what possibilities lie in this chapter -- the utmost misery, as knowing nothing of deliverance in the beginning, and the utmost dignity in sonship at the end. Hence, it may well stimulate us to desire to know more of what it is to be fully yielded personally to the Spirit of God, so that we may be brought into the liberty and dignity proper to us as sons.

The apostle says, "There is then now no condemnation to those in Christ Jesus" (Romans 8:1). The words that follow, according to the Authorised Version, should not be in that verse. They come in at the end of verse 4, "who do not walk according to flesh but according to Spirit". "There is then now no condemnation to those in

Christ Jesus". No condemnation can possibly attach to those in Christ Jesus. But the Spirit of God goes on to say, "For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and of death". The apostle is beginning to show that in his experience, in the power of the Spirit of life in Christ Jesus, he was made entirely free from the law of sin and death. That means there would be no consciousness in his own soul of condemnation. Of course, objectively, the position is absolutely settled; there could be no possibility of condemnation, because it is "in Christ Jesus". That is where God has placed us, by His grace. If we have received the Spirit of God, that is where we are set, "in Christ Jesus". But the mind of God has in view that we should be conscious of "no condemnation". As we are clear in our minds, remembering to distinguish between the "I myself" and "the sin that dwells in me", one can thus divorce oneself from the latter and take account of oneself according to what I am, as in Christ Jesus. That is not law in a legal sense; it is simply the regulating principle of my life, that I am to be marked by the control of the Spirit, the Spirit of life in Christ Jesus. That is, I am now set up in another Man, the Man Christ Jesus. The Spirit of God will hold me true to that, and will hold me under the influence of that Man, the Man in whom God's pleasure is found in the fullest degree, a Man who has been here for the holy pleasure of God. The Spirit of God keeps one in the light of the position in which one is set in Christ Jesus. As under the influence of that Man, and the control of the Spirit, the Spirit of life in Christ Jesus, I am set free from the law of sin and death. There is the possibility of abiding in Christ, and in Christ we have One

who is incapable of being corrupted. It is a most comforting thing, that in Christ Jesus we have a Man who is absolutely incorruptible. The Lord could say, "for the ruler of the world comes, and in me he has nothing" (John 14:30). Thank God for that! The Spirit of God will hold our hearts, if we are prepared to have them held, in relation to the Man Christ Jesus, and as held and formed under His influence, there is no reason why we should fall under the power of any corruption. It is the Spirit of life in Christ Jesus. And then Paul goes on to say, "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" (verse 3). God is encouraging us to come to the same judgment of the flesh and sin in the flesh, as He has come to, so that we do not look for good from the flesh, or attempt to improve it, or expect it to improve or alter as we get older. God has condemned sin in the flesh. He did it in the Person of Christ. He sent His own Son, the expression of His love, in order that, with that before our hearts, we should definitely come to the judgment of the flesh as He has come to it. It is intended to confirm us in the position that we can only now live according to God in the Spirit. He 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". He goes on to say, "For they that are according to flesh mind the things of the flesh; and they that are according to Spirit, the things of the Spirit".

What a wide expanse there is opened up to us when we think of the things of the Spirit! It is not only Christ,

although Christ indeed is enough to fill any mind and heart, but then there are the things that stand connected with Christ, "for the Spirit searches all things, even the depths of God" (1 Corinthians 2:10). It says of the servant whom Abraham sent forth to find Rebecca, that "all the treasure of his master was under his hand" (Genesis 24:10). The whole of the treasure of his master was in his hand. Think of the wealth the Lord has opened up in ministry during the last hundred years or more, and the more we come into it the more we feel we are only touching the fringe of divine things. We may rest assured that there is inexhaustible satisfaction in the things of the Spirit.

It goes on, "For they that are according to flesh mind the things of the flesh". The mind of the flesh is death, that is what it is morally. Which of us does not know from experience that the mind of the flesh is death? "But the mind of the Spirit [is] life and peace. Because the mind of the flesh is enmity against God: for it is not subject to the law of God; for neither indeed can it be: and they that are in flesh cannot please God". This is a most absolute statement and should entirely confirm us in the understanding that flesh never can be anything but corrupt and sinful, and that the only outlet from it lies in the Spirit of God, whom we have received. And so, having thus stressed it, the apostle goes on to say, "But ye are not in flesh but in Spirit, if indeed God's Spirit dwell in you; but if any one has not the Spirit of Christ he is not of him" (verse 9). It has well been said that "in Christ" is a question of status, and is in contrast to being "in Adam;" but "in Spirit" is a question of power, and that is why the Spirit of God here stresses that it is God's Spirit. It is divine power.

The apostle says at the end of chapter 7, "O wretched man that I am! who shall deliver me out of this body of death? I thank God, through Jesus Christ our Lord". He realises that no one but God can deliver him.

The Spirit viewed as God's Spirit, stresses the idea of divine power. Then it says, "but if any one has not the Spirit of Christ he is not of him". The Spirit of Christ stresses the idea of character. That is to say, it is Christ who is seen in one who is controlled by the Spirit. The apostle says in a most challenging way, "if anyone has not the Spirit of Christ". That is a most challenging thing for me to face Am I marked by the Spirit of Christ? It is a challenging thing for every brother and sister to face. If one discovers one is not marked by it, one must get to God about it to discover why it is that the Spirit of Christ is not coming out in expression; because, after all, God does not want to see the features of the first man characterising His sons. It is a question of the features of Christ that God looks for in His sons, in the assembly. And the apostle goes on to say, "but if Christ be in you, the body is dead on account of sin, but the Spirit life on account of righteousness" (verse 10). Christ is in us by the Spirit, and the body being held in the acceptance of death becomes the vehicle for life in the Spirit to work out in practical righteousness. And the Spirit of God goes further. It says, "But if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you" (verse 11). The Spirit of Him that raised up Jesus from the dead! I often think of that. Have you ever thought of the millions

who lay in their graves when Jesus lay in His grave? Millions lay there, including many who had figured largely in this world's history, and in their day had been applauded as great men. Well, the Father, for His own glory, raised up from among all those millions, one Man, Jesus. He left the millions in their graves. Why was that? It was just to show the delight He has in Jesus, and that all that man accounts great, or important, or to be desired, is of no value in the sight of God, unless it is what has been learned of Christ and has taken character from Christ. God raised up Jesus from among the dead. He does not intend to have any other man before Him but Jesus, and those who take character from Jesus, and now the Spirit of Him who has done that dwells in us. That means that the more scope He is given by us, the more He will bring our hearts into line with what He has done. We shall increasingly learn to delight in Jesus, and to repudiate all that is not of Christ. Christ being in us, God takes account of us as those who are after Jesus. We are of His order. "But if the Spirit of him that has raised up Jesus from among the dead dwell in you, he that has raised up Christ from among the dead shall quicken your mortal bodies also on account of his Spirit which dwells in you". The Spirit has taken possession of our bodies, dwelling in us. We go on further still, "So then, brethren, we are debtors, not to the flesh, to live according to flesh; for if ye live according to flesh, ye are about to die; but if, by the Spirit, ye put to death the deeds of the body, ye shall live" (verses 12, 13).

What a comfort it is to know that we are under no obligation to the flesh. We are under an obligation to God to keep the flesh in its place of death, but we are under no

obligation whatever to the flesh. We owe nothing to it. If it is allowed any place at all, it will rob us of our liberty, and God of His portion from us. Therefore, we are debtors not to the flesh. Let us have our minds definitely made up in that direction. "For if ye live according to flesh, ye are about to die;" -- that is, die in a moral sense -- "but if, by the Spirit, ye put to death the deeds of the body, ye shall live: for as many as are led by the Spirit of God, these are sons of God" (verses 13, 14). Immediately we come to this point through the recognition of the Spirit, we are led right on, not in a fitful way, now and then, and then lapsing into periods of moral death and distance from God, and lack of liberty. There is no such thought in God's mind for us, but to come to this point, that our minds are fully in accord with God, and our desire, henceforth, is to recognise the Spirit of God. How great is the grace, that this divine Person, co-equal in the Deity with the Father and the Son, should deign to take up His dwelling in us. Think of the privilege of this! "For as many as are led by the Spirit of God, these are sons of God".

"For ye have not received a spirit of bondage again for fear, but ye have received a spirit of adoption, whereby we cry, Abba, Father" (verse 15). That is the direction in which the Spirit of God moves. But here we come to it on experimental lines, that we have now come to the point that we recognise the sinful worthlessness and incurability of the flesh. But we rejoice in the fact that we are no longer in flesh, but in the Spirit, and, as led by the Spirit of God, we have become characteristically and consciously, sons of God. What a privilege it is to have liberty with God, to be able to move into the presence of God any time

of the day or night in the consciousness of complete acceptance and relationship! In the Spirit we have liberty, and, even greater still, are able to merge with the saints in assembly, and have part in the response of sonship, in the praise of God, which Christ Himself loves to give expression to in the assembly, response which takes character from the Son, and is filled out by the saints in the spirit of sonship. We have the consciousness in our hearts that we love the Father, not only that the Father loves us, but that we love Him, and we cry, "Abba, Father". Think of the privilege of that! All that is possible now. We are in touch, by these things, with the eternal day. It is especially important that these things can be known and enjoyed in the very scene where Satan's corrupting and defiling influences are getting worse and worse every day. But in the very presence of the flesh, and in spite of these things, we can have part in this great moral triumph, that in superiority to sin and the flesh, we can be here for the pleasure of God, as His sons.

While what I have been saying is mainly on individual lines, you can see how it issues in assembly privilege and service. Assembly response to God is characteristically the response of sons. It takes character from Him who is the Son, and the language in which it is expressed is the language of the Son of God, "Abba, Father". It is wonderful indeed that human hearts such as we have, should be capable, by the Spirit of God, of expressing themselves in the very same language, and the same affections and feelings, as found expression in Christ as Man.

Then it goes on to something else. It says, "The Spirit itself bears witness with our spirit, that we are children of God". We are sons of God, peculiarly for the pleasure of God, and sonship properly belongs to heaven. The condition of sonship is a glorified condition like Christ. This very chapter makes it clear that the condition of sonship is a glorified condition, for it says later on, "awaiting adoption, that is the redemption of our body" (verse 23). Adoption is sonship. It is the same word, the same thought. Sonship is viewed in its completeness, and from that point of view, because we are still awaiting sonship in its fulness, it necessitates a glorified body. The place of sonship is heaven, and the condition of sonship is full conformity to Christ. But in the power of the Spirit of adoption, we may enjoy deliverance from the flesh, and liberty with God, and development in the holy feelings of affection that are proper to sons.

Then there is also the thought of children. "The Spirit itself bears witness with our spirit, that we are children of God". If we are conscious that we love God, the Spirit bears witness to us that that is evidence that we have been born of God. You remember what it says in John 1:10, "He was in the world, and the world had its being through him, and the world knew him not". There is no power in the natural man to respond to the presentation of God to him. But there were those who received Him. "But as many as received him, to them gave he the right to be children of God, to those that believe on his name; who have been born, not of blood, nor of flesh's will, nor of man's will, but of God" (verses 12, 13). That is a most striking statement. If we have believed on the name of the

Son of God, it is evident that we have been born of God. So the Spirit itself bears witness with our spirit, that we are the children of God. John's epistle speaks of two generations as alive in this world, the children of God, and the children of the devil, and conditions in the world are rapidly becoming such, that the two generations are becoming more and more clearly marked out. It is a great thing to recognise that we are children of God, born of God. We are of God, and it is of the utmost importance that we should keep ourselves. It is urgent that we should be mindful of these things, because of the testimony's sake. It is a question of those who are born of God, being in the world in testimony to God, bearing the moral features of God, not marked by features of the wicked one. Therefore, as the world becomes increasingly evil, there is all the more urgent need that everyone who is born of God should keep himself. We have the power to do so, so that the wicked one may touch us not.

Think of the immensity of the privilege attaching to us. Christ is God's appointed Heir of all things, and we, as children of God, are heirs of God. And not only heirs of God, but joint heirs with Christ. The assembly is going to take up everything of Christ's. "The Spirit itself bears witness with our spirit, that we are children of God". That involves heirship of God, and joint heirship with Christ.

God would impress upon us the importance and value of the Spirit of God, first as power in order that we may be completely superior to the influences of sin working through the flesh, and then as witness. With the two combined, we become more and more conscious of the dignity attaching to us, and the wealth that belongs to us.

We are sons of God and heirs of God. That places us in a greater position than the greatest person could ever be in in this world.

May the Lord help us to understand the service and support of the Spirit of God to a much greater degree, so that, as a result, the service of God in the assembly may be more enhanced, and we may be preserved in victory, as a testimony in this world.

Adelaide, July 1947.

OPENED EYES

P H Hardwick

2 Kings 6:8 - 17; Matthew 20:30 - 34; John 9:6, 7

I would like to say a little, dear brethren, about our eyes being opened so that the full situation at the present time may be known. It is not a very frequent matter, being recorded not many times in the Scriptures, so that we are in the presence of something which has quality and uniqueness about it. There are a large number of people who say they see, but as over against that we must remember that the Lord said to some who thought they saw, "Now ye say, We see, your sin remains" (John 9:41). It would not be going too far to say that it is part of the great lawlessness and assumption of christendom for people to say that they see, that they have clear vision. But as having in mind that the opening of eyes is a matter of quality we may perhaps learn to value it more, and be a little more exercised to have our full part in it. It is one of the great works of the returning Messiah to unstop deaf ears, and open the eyes of the blind. It took place when the Lord Jesus was here, a blessed foretaste of what spiritually belongs to our day. The day of the testimony, the day of the truth of the assembly, the day when everything emanates from Christ in glory. Everything which Jesus had part in must, of course, be unique and glorious when He was here in the days of His flesh, but we may say it is more glorious now, for Jesus, positionally and circumstantially, is more glorious. "He is glorified" as it

says. Hence, the opening of eyes in connection with Jesus on high is a far greater matter. It would be well to note alongside of this that the enemy is very keen in counteracting this. He started it in the garden with his remarks, "Is it even so, that God has said" (Genesis 3:1), and he succeeded in blinding the eyes. The Lord Jesus, through the apostle Paul, calls it blinding. "But if also our gospel is veiled, it is veiled in those that are lost; in whom the god of this world has blinded the thoughts of the unbelieving, so that the radiancy of the glad tidings of the glory of the Christ, who is the image of God, should not shine forth for them" (2 Corinthians 4:3, 4) -- a solemn matter. So that we should understand that the opening of eyes by God is one thing, but the assumed sight which comes from the enemy means eternal loss. "Veiled", as it says, "in those that are lost".

Besides what is indicated in the scriptures we have read, there are many others which help in this subject. We must not limit God in what He can do sovereignly when He has a mind to show what He thinks of His people, and what He is going to do with them. He sovereignly used even a wicked man like Balaam and opened his eyes, so that Balaam describes himself as the man of opened eye, falling down but having his eyes open. God would do that in the face of men who despise God and despise His people. He would do that to show what He thinks of His people; He is doing it now and He will do it again. Before this dispensation closes, I believe there will be what the Lord Jesus speaks of to Philadelphia concerning "them of the synagogue of Satan who say that they are Jews, and are not, but lie; behold, I will cause that they shall come and

shall do homage before thy feet, and shall know that I have loved thee" (Revelation 3:9). How is that to come about? I believe one way is that God sovereignly opens the eyes, even of ungodly persons, to show what He thinks of His people. He has shown it latterly during the war years. He is doing it in a certain sense all along, little by little. The assembly, in its persons, comes before the public and religious eye, and God says, as it were, This is a people which shall dwell alone. Let us note it. They do not mix with men's unions and associations and amalgamations, religious or otherwise, of this world. They dwell alone; God has given testimony to that. He also gives an impression that it is a people without sin. It says, "He hath not beheld iniquity in Jacob, neither hath he seen wrong in Israel" (Numbers 23:21). We could not say that of ourselves, as to our history, but that is what God says, as a result of the redemption He has effected. He has a right to say that, because, seen when all the scaffolding is taken down and God's word stands alone, it will be a people without iniquity and without wrong. God says, 'That is how I see them'. It is a great thing for us to be in moral accord with that, for that is God's mind and He has other things to say too. He talks about the wonderful goodly tents of Israel, and where they are to be found, like gardens by the riverside. They are like those Philippian households by the river where prayer was wont to be made; from them praise is going up, fragrance to God. We could dwell a great deal on these points, the saints as a victorious people, the shout of a king amongst them, and so on. I mention all this to show that God can sovereignly open the eyes of any He chooses, of dignitaries, of persons in the circles of

government, to show what He thinks and, of course, we find that there are some wonderful impressions of God's people. If we were pursuing these chapters in Numbers, we should have to tell each other to be careful we do not lower the standard by immoral behaviour in our tents and in our ways in any sense. But it is a good thing for us to cultivate the habit of seeing the people of God, their houses and their glory as it really exists in the eyes of God.

In coming to the second book of Kings, I would speak for a moment about Elisha and this young man, because this is the day of Elisha's young men; perhaps more than of Elijah's young men. Elijah is a man of thunder, and a man of judgment, not to be despised at all, for the thunder is needed and the judgment is needed, both are needed in ourselves as self judged, or else there will be no real grace as in Elisha. You will notice that Elisha is introduced in Scripture in connection with what is agricultural, meaning not so much what shines out of heaven, but what comes up out of the earth, the subjective element, as we would say. In his first introduction he is found ploughing with twelve yoke of oxen and he with the twelfth. Whether he had all the twelve oxen before him, literally in front of him, we are not told, but he was a wealthy young man and he had great territory. He was attached to his home, but as one day the mantle of Elijah fell upon him, new impressions and new exercises came into his mind, impressions and exercises relative to the truth of the testimony. Much later on, Paul's mantle fell similarly on Timothy.

It is a great day. Thus we expect things in Elisha's time to grow up graciously and prosperously, and they do. If you read the early chapters of this second book of

Kings, you find that positions of importance relative to God's people are encompassed and understood: Gilgal, Bethel, Jericho and the Jordan. Grace comes in and with it healing. A remarkable introduction of Elisha's ministry is that things are healed on the principle of going back to the source. There is a new cruse and salt therein, and the new cruse and the salt taken back to the source of the waters. This casting in the salt brought healing and the waters flowed, with the prospect of no more death, no more barren land, as if there were plenty coming on in the meeting. The Lord has this in mind. He is not pleased that things should die out, but that things are revived to grow and develop. That is the kind of man Elisha is, and then he raises the widow's son to life. You might say that testimonially he is Elisha's son, as the previous son was Elijah's son. This son is following on in the testimony, for he reappears in chapter 8 of second Kings. This boy appears again, meaning that the living thing that has come in is being continued. The gracious touch which came in under Elisha is going to be continued in the testimony all the way through. What a fine thing if the son were continued personally, we might say, in each one in this company, a ministry of grace continued.

I just touch this scripture having in mind that our eyes may be open to the true position which is shown by Elisha. It is first of all a national position. There is Syria warring against Israel, a very mighty host; and we are to be reminded that now in our time it is a question of national conflicts, and it will be. It is not a question of small tribal warfare inside the confines of a big country, but nation against nation, but even so, the national situation is not to

depress us unduly, for God is in control. You will remember in Ezekiel 1:26 he saw the four living creatures, "And above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of man above upon it". There is a great throne, dear brethren, a great control above everything national and international. Jesus is on the Father's throne and things are controlled from there, and the throne stands. It does not totter. Thrones on earth totter and fall, but not there. John says, "A throne stood in the heaven" (Revelation 4:2). It stood. So we can be occupied with God, dear brethren, and not anything on a lower level than that. God has control and that is a great help to us whatever our difficulties, whatever our limitations. We can be occupied with God. We are to have the supremacy of God in our hearts, and before us in every other way. Thus Elisha is not the least bit disturbed at the national warfare here. He is not disturbed at the distorted view of the young man, but concerned that the young man should see clearly, so here in connection with this passage after his servant said to him, "Alas, my master! how shall we do?" he says, "Fear not". Seeing the national situation we might say the whole position of the testimony is threatened, but he says, "Fear not, for they that are with us are more than they that are with them". Then he says, "Jehovah, I pray thee, open his eyes that he may see".

Now there is hardly any need to say more, but I would like just to leave that impression, and leave it as a question. Whether we all are clear; especially our younger brethren, on whom things do fall more and more now, and

of whom more is expected. Do we see things clearly? As God opened this young man's eyes he saw a mountain full of horses and chariots of fire round about Elisha. That, dear brethren, is the position of the testimony. It is the position of the fellowship. It is like a mountain very safely based, with a wide base and a towering top. The man of God is on it and, as the eyes of the servant are opened he becomes sure, and the whole of the heavenly power which is available for the support of this setting of the fellowship comes before his vision. Horses and chariots of fire mean divine power ready at all times. The horse is power, horses and chariots are increased power. The riders are there, no doubt, that is power ready to be directed in whatever exercise is being faced, whatever is needed. These chariots are not anywhere, they are round about Elisha. So what support there is for the great position, we may say, of the fellowship of God's Son and for faith at the present time, all to be taken account of on the principle of our eyes being opened. It may be that that is what is needed for a good many of us, especially as we wonder what things are coming to, but the truth will always prevail. That is how Paul ends up his two letters to the Corinthians, so full of feeling. "That ye may do what is right ... for we can do nothing against the truth, but for the truth" (2 Corinthians 13:7, 8). It is a great stay as having our eyes opened at the present time.

Now, not only is that so, but I would speak of this incident in Matthew as being on the line of discerning the present testimony. God has in mind to bring a great realm of things into display. Later on, He is going to display a great body of righteous persons. In fact the clothing of the

bride, the Lamb's wife, is described as "the righteousnesses of the saints" (Revelation 19:8). God is going to bring that into display. He is going to bring into display something visibly glorious, and He has a right to give a foretaste of it, and He does. What He is going to display He brings into witness beforehand, so that there are persons here now who are righteous, and are morally clothed with practical righteousness. That is an exercise, especially for persons going on with wrong associations. "The righteousnesses of the saints" involve purity and cleanness in every practical way, for God is going to manifest a righteous people before the eyes of the universe. Happily we can apply the test now and get ourselves right, and so provide in the testimony the foretaste in moral quality of what God is going to display literally later on. It was all seen in Jesus. He said, "Ye shall be my witnesses" (Acts 1:8). So that now it is a question, not of the Lord Jesus personally being at the mount of Olives, in Bethany or Bethphage, or being carried into Jerusalem on a literal colt, but it is a question of the testimony of our Lord which we are to bear, as it were, into the glory. People as coming in contact with us should be able to get some impression of the Lord Jesus; that is what is going on in Matthew 21. Now these two men at the end of chapter 20 want their eyes opened. They are on the wayside and Jesus is passing by. He is going on His way to glory. The whole of the testimony of the truth is to end in glory. The whole of the work which God is doing is to end in glory. All the persons engaged in it are to finish in glory; all is going on now under our very eye, "passing by". And the question is whether there is any

desire to see what is going on. So I apprehend that these two men sitting by the wayside as Jesus passed by are to be taken account of in that sense. They are two men, two literal men.

I have not any question that they are two sample men, that they are the witness today of persons amongst ourselves wanting to get their eyes opened, to see what is going on. So we may raise the enquiry whether anybody is concerned to see what is going on. "And lo, two blind men, sitting by the wayside, having heard that Jesus was passing by, cried out saying, Have mercy on us, Lord, Son of David". When the Lord strikes a new note in the testimony, it is always something connected with Himself, some title He has. This title goes all the way through. The blind men use it, the people use it on the way up to Jerusalem in the triumphal march, the children use it in the temple, "Hosanna to the Son of David". Have you discerned, dear brethren, the note in the testimony now? Have you discerned the peculiar character of the present time? Jesus at the mount of Olives suggests what is spiritually substantial. It is a mountain of Olives. New material is coming in and coming in this way, not only the young, for there is also the parent generation. The ass is there as well as the colt. There is new material coming in at this spiritual juncture. Perhaps our eyes are not opened to see it. The importance of the present moment, and of the persons who want to see cannot be ignored. People are praying that they might see. These men coming to the Lord, and the Lord standing and asking what they desire, and so on, are facts just to help us follow suit and pray that we might see. Let no one be discouraged through either

age or youth, but let us all pray that our eyes may be opened. Let us be not like Barzillai, but like Caleb. Both were about the same age, but one was a man going home to die, saying he could no longer discern what was going on either by sight or by hearing or by tasting. The other was saying in effect, 'I am as strong now as ever I was; give me this mountain'. How much we need to pray to understand all that is connected with the Lord's supper, and the service of God, and the preaching of the word of God. The Lord holds Himself at our disposal: "What will ye that I shall do to you?" "Lord, that our eyes may be opened". He touched their eyes and immediately their eyes had sight restored to them and they followed Him. They are now part of this great way of the testimony ending up in glory, and I suppose everyone here should be credited with a desire like that. Whether the desire is really there I cannot tell, but we are privileged as being in the realm of the truth and need our eyes opened on the testimony.

Then I add a word on John. The point now is that the works of God should be manifested in this man. The Lord explains very carefully that this blindness here is not governmental. It is not a question of sin, or of what the man has done, but a question of what God has reserved him for, and so He brings him in now, somewhat as the Lord sovereignly reserved John to describe this in the last days. The Lord reserved this man to show the works of God, and He made clay of the spittle, involving what He is in His Person. Reverently we refer to the Lord Jesus making the mud, referring undoubtedly to His incarnation. It is most remarkable that the Lord should put on this man's eyes what speaks of His incarnation, what in itself is

absolutely perfect. One could say, "We have contemplated his glory;" "The Word became flesh". It is the incarnation. "We have contemplated His glory, a glory as of an only begotten with a father, full of grace and truth" (John 1:14). It is marvellous and immeasurable, unspeakably perfect, a divine Person here in manhood. In this sign the Lord applies this to the eyes of a blind man saying, "Go, wash in the pool of Siloam, which is interpreted, Sent". What is it but that the Lord intends us to contemplate the reality of looking at the Lord and thinking about Him not historically, but as He is now? The apostle Paul says "We henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know him thus no longer" (2 Corinthians 5:16). Peter may have walked with Jesus in Jerusalem and in Nazareth, but that was "according to flesh:" "Yet now we know him thus no longer". The way has been opened up by this action of the Son of God that we might know Jesus where He is, and as He is, in His new condition, not according to flesh but according to what He is now. This is a word of God that there should be a possibility of that going on in us, as in this man. We are not merely to think of this man saying things when he says, "A man called Jesus", "He is a Prophet", when he believes that He is the "Son of God". We are not merely to think of things being said, but to think of the truth substantially having place in the man. The beginning of it is that all that is historical, however perfect it may be, is washed off by obedience to the injunction of the Lord Jesus, so that we may see things and persons exactly as they are spiritually. All that is going on now is connected with our seeing Jesus as He is: "Old

things have passed away; behold all things have become new: and all things are of the God who has reconciled us to himself" (2 Corinthians 5:17, 18).

Let us follow this up and see what it leads to. There is the work of God going on in this man which no religious sects of christendom could contain. The Jewish system could not hold that man. They cast him out. A man like that is completely unanswerable. Think of the challenge in this chapter, for the man got his eyes opened on Christ, the Son of God as He is. John says, "As He is", and the washing off of the clay is to enable us to see Jesus as He is, and what a vista of glory opens before us there! To be cast out, but cast out with your eyes open, to be joined by the Son of God, and to be maintained by Him free of every public religious association. Marvellous thoughts come into the mind when we think of this, and the man growing in intelligence. First of all he said, "having gone and washed, I saw" (verse 11); then presently he said, "I washed, and I see" (verse 15).

These are wonderful things, dear brethren. They lead us, I believe, to the great point of being clear about the present position in this great day of grace, centring typically in Elisha, where things grow and are substantially maintained, all centred in the man of God. Let us have our eyes opened to see it and pray for one another that we may see it, and then the great position of what is going on in the testimony, for the testimony is to end in glory, but it is to end. Let us ask to see it and be sure we are in it. Then we shall see Jesus as He is, with all that pertains to Him, and presently we shall be with Him. Soon heaven will be filled not only with Jesus as He is, but with the saints of God

manifested to be what they are to be on the principle of change. Paul says, "we await the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to his body of glory, according to the working of the power which he has even to subdue all things to himself" (Philippians 3:20, 21). That is Jesus as He is, and the saints as they are, and now our eyes are being opened to see.

Whangarei, N.Z., November 1947.

RESTFULNESS

P H Hardwick

Luke 8:26 - 30, 35; Luke 10:38 - 42; Esther 2:19 - 23; 2 Samuel 7:18 - 24, 28, 29

It is in mind to say a little about restfulness, peace of mind and patience; these all being bound up suggestively with the matter of sitting. That is a deliberate attitude assumed by persons, not entailing for the moment activity, but rather patient waiting. Rest is an encouraging thing to speak about, because it has been initiated by God. God having introduced it very early according to Genesis, and connected a whole day with it, the seventh day, the sabbath. Thus when we read about the sabbath, our minds go back to that which God designed to provide restful conditions for Himself; and, along with that, joy in the contemplation of something that has been done. It is an amazing thing, and very attractive, to think thus of the first and second chapters of Genesis. God bringing in one thing after another in creation, arriving finally on the sixth day at the making of man. "Male and female created he them" (Genesis 1:27), and then resting at the completion of His work in the man that He had made. It is as if, in the spirit of it, we should understand that while God is God, and absolutely content and complete within Himself, yet He undertakes in His love to share things with men. And, I believe this great matter of rest is one of the things in which God delights, and which He would bring His creatures into. It enters into His great final thoughts as we

have them unfolded: "the tabernacle of God is with men" (Revelation 21:3). That is a restful thought. It is not like the tabernacle in the wilderness, constantly changing its position, being taken down and set up again. It is the thought of restfulness in which God, I believe, will eternally delight, the portion of His love.

I might speak also of the Lord Jesus, of whom it says that He is above, sitting. "Seek the things which are above, where the Christ is, sitting at the right hand of God" (Colossians 3:1). He has never come back publicly to see how things are being managed, either by the nations or even by the assembly. He is content to wait. Scripture has the expression "the patience of the Christ" (2 Thessalonians 3:5), and He Himself says "the word of my patience" (Revelation 3:10). What a wonderful thing to think of the Christ sitting, waiting patiently until the right time comes, until the Father gives the word. Then He will move and descend, but for the moment the Lord Jesus is content to sit according to the Father's word. I might also mention the saints as being seen in this attitude, according to John's vision in Revelation 4, the twenty-four elders are seen sitting on their thrones. The most drastic of judgments are about to be poured out on this poor world, and the saints are about to be taken into the confidence of divine Persons. John himself is told to write, and yet on the very threshold of all this, we find the saints, as typically presented in the elders, quietly sitting in undisturbed repose.

Now what a lesson there is in all this for us. It is not supineness, it is not the rest of the sluggard, which means that everything is neglected and nothing is done. It is the rest which comes of knowledge, we might say intelligence,

and understanding of what God has in His mind. So this great matter of sabbath is to come into all our minds. Not that we are to break off exactly what we are doing, to celebrate a kind of sabbath with ourselves, but it is the principle of a cessation, affecting our minds, often in the midst of the most arduous toil. We find that there are many tasks which we can do, and yet at the same time be going on in our thoughts in restful communion with divine Persons. Let us start on and cultivate this great feature of restful communion. Let us, for instance, allow to rest in our minds some feature of the truth that we have heard, or read, or which may have come to us today. Keep it in our minds, turn it over, observe its scriptural connections, and see how it will enlarge before us. That is the idea of the sabbath, alongside of what may rightfully call for our practical attention.

Now, under this heading of sitting, I hope to speak of these passages briefly. The first one attaches to us all in soul history. It is a very searching thing to have to face the fact that we are very much like this man, independent, lawless, almost intractable; it refers to what we are in ourselves. That is where we need control, we need taming, we need clothes, we need a sitting attitude, and we need the renewed mind. This is a wonderful chapter and you can understand, as you read it, the fitness of this man finding his place in it, for it is a chapter of command. The Lord has just commanded the winds and the waves; "Who then is this", they said, "that he commands even the winds and the water, and they obey him" (verse 25). Who else but a divine Person could command such fluid, uncontrollable elements? He is doing it all the time, every day, even while

He appears to be asleep. It is not necessary to awaken Him, although if we do so, as by our prayers and may be in the weakness of our own faith, He will listen, and He will come in for us. But the great point, I judge, is to see who it is who is there and can do it. "Who then is this?" they say. We may well take note of that, rejoice in it, that we have such a great Person to do it. At the end of the chapter He commands that something be given to the young girl to eat. These commands indicate urgent necessity, for the Lord is seeking persons of a good, honest heart, as in the opening of this chapter. He wants room for the word of God. He is prepared to do a great deal to secure the persons for it. So He will even secure this demoniac, even commanding before the man said much, as if the Lord would urgently come in and command the devil to go out of the man, so that He might have the man for Himself. And He would secure us, for we need to understand that our own minds naturally are lawless and our clothes (that is, our associations) may be all wrong. The Lord is prepared to come in quickly to deal with us and He does. The outstanding moral element needed particularly is preparedness to be transparent in relation to our own condition. Luke is full of that, full of people who tell the truth.

There is another woman in this very chapter who falls down and tells all the truth before the Lord. That is a very great moral victory, that persons should be here in this world who are prepared to tell God the truth. It is the way into the great realm which God has prepared for us, so that we must be honest and truthful and transparent. When the Lord asked the man of his name, he said, "Legion". A

legion in the Roman army might contain anything from 2,000 to 6,000 men. Think of that! Let us apply it in moral power to our souls. See the satanic influences under which men may be held. Are we prepared in real joy to tell the Lord what the situation is? If we are prepared to be transparent, the Lord is prepared to take us on and make us usable, and I would say make us ornamental in what He has before Him. So that this man eventually is found sitting at the Lord's feet, clothed and in his right mind. That is a very great victory, for although Luke does not mention the assembly, so far as I know, here is assembly material. This is the kind of man that is wanted in the assembly. Not the one who can never sit, is never restful, can never be tamed, can never wear proper clothes (a subject in itself, is the divine wardrobe for men). But this is the kind of person that is wanted, and let us see, dear brethren, that we offer ourselves to be this kind of material. As the chapter goes on, other persons come in. A notable woman and a notable girl, so that we have the man, the woman and the child. Thus you might say, certain features of the testimony, and certain furnishings for the assembly are assured, and they come in largely on the principle of submitting to the Lord in transparency and being conscious of His command.

But now as we go on through Luke, we find that the standard is getting higher and that we are brought fully to our own day. For by the time that we read of Mary, sitting at the Lord's feet and listening to His word, we have passed by many other things. I do not engage you with them in detail, but I would remark one thing; that is, that the Lord Jesus has been seen in glory, on the mountain. As

He is there transfigured, the Father draws attention to Him, and says, "This is my beloved Son: hear him" (Luke 9:35). That is, the standard is getting higher. And so it is not a matter now of just being relieved of demon possession, and the like, but it is a question now of giving ourselves with positive attention to what the Lord has to say. Other things coming in show what the Lord is prepared to do to help us. Luke speaks of many things, of the Person of Christ and His sonship, of His rejoicing, and the dark period accompanying His service when everything seemed contrary. He mentions the peculiar blessedness of the eyes and ears of the disciples. He portrays the poor man on the Jericho road; recovered and cared for bringing in the great wealth and comfort of the Holy Spirit. All these things come in between, but particularly, I would single out the Lord in His glory as 'The Speaker'. That is a word for the present time. "See that ye refuse not him that speaks" (Hebrews 12:25), for He is speaking from heaven, the glorious Speaker.

We are to read the following incidents in the light of that. So that Mary and Martha, divided in their behaviour in the house, are treating well, or treating badly, the speaking of this glorious Person. I would submit to the brethren that a touch of that is to be found in our own time. We are tested, in our houses, as well as in the meetings, by the attention to the glorious speaking of the Lord Jesus. Martha complained, "Martha was distracted", it says. The Lord said to her presently "thou art careful and troubled about many things; but there is need of one". We can easily get anxious and careful, distracted about many things, and they will divert us completely from what the

Lord is saying. The Lord's word about it is that one thing is needed and Mary has chosen it. She has weighed things up and has chosen what she is going to do, so the end of it is that she is listening to the Lord's word. That is what it says: Mary "having sat down at the feet of Jesus was listening to his word". What a word it must be, proceeding from such a glorious Person. How great must be the things that the Lord has to tell us. Think of what has preceded, think of what there is to come, think of our own day. The glory of His Person, the glory of His service, the glory of God, the glory of the saints, all these things are to be understood by us as having a part in the Lord's word to Mary. The chief point here being, not to describe the details of what He would say, although we would bring much into it, but to insist on her attitude of restfulness and listening.

It would be good to understand that we must get things restfully. It seems to help us in all that is before us whether in our houses, or relative to the great things which are unfolding in the service of God, and our place in the testimony. It is on the principle of keeping sabbath; lying fallow. It means that every heavenly influence is to be allowed to play upon us. Speaking agriculturally, we submit ourselves to every heavenly influence from the Lord of glory; as we may say, the rain, the wind, the frost to break up the ground, and the glorious sunshine to quicken all. Thus features of heavenly glory may find their way into our souls. I am well aware that Martha changed, and later served on a great occasion. These thoughts are always very inviting, for they show that in this day of grace we need not stay long under limitations. We can

always change, we can always improve, and a Martha may in this sense become a Mary. Let us not, through many cares and distractions, miss what the Lord is saying at the present time. How much of commanding importance has been said in the special meetings recently. May we be deliberate, yet restful in our attitude, in order that the impression of it all may reach us and abide with us.

In engaging you now with the other passages, I desire to show their connection, for both Mordecai and David are seated in service. The former in watching the welfare of the king's interests; the latter as fully in the flow of the worship of God. Mordecai's attitude sets out our attitude towards what we might call, perhaps, matters of administration; while the other scripture refers to our going in to God with great wealth in our souls. These two things are more nearly connected than many would think. For matters of administration call for a good deal of spirituality if they are to be taken up rightly, and we shall find that such matters are stronger or weaker according as we ourselves are in spiritual power enabled to approach God. The two go together, as is seen in the heavenly city. The heavenly city comes down with Christ to rule; that is, it is administration that is in view, but the heavenly city has already been in to God. She comes down, we read, out of the heaven, from God, having the glory of God. She has been in to God and she comes out as having had a great and intimate place with Him, coming out now to rule, in her own peculiar light, most precious. In principle, therefore, these two scriptures are not to be too much divorced.

Mordecai is a very interesting character. Most know, I expect, that the book of Esther is one of the post-captivity books. Its place is in between chapters 6 and 7 of Ezra, which helps us to place what God is doing at the time. Yet this book speaks of comparative seclusion. It is not in Babylon, it is in Shushan, meaning that further weakness has come in to remind us that we are in days of captivity, days of difficulty. Yet days when principles are being carried through and all that is genuine amongst the people of God is being cared for. That is a great thought to carry, as it were, relative to the book of Esther, the thought of genuineness. The Jew in the book is a genuine person. He is not the opposer as in other passages. He belongs to the people of God, and as such is worth saving. Mordecai is one of them and Esther is another, and the two together provide a very complete expression of care for the people of God in difficult and somewhat obscure circumstances. We are reminded of the need for watchfulness; Mordecai suggests that, and we always need it. Absalom understood in earlier years, the importance of being near the gate. All the active affairs of the city take place in connection with the gate. Absalom stood in the way of the gate and as people approached to get the king's ear, his sympathy and advice, Absalom waylaid them with false words, with flattering and delusive speech. So we read he "stole the hearts of the men of Israel" (2 Samuel 15:6). It is said of certain men that they went after Absalom in their simplicity, not knowing. God would not let us go in our simplicity, not knowing our right hand from our left, for God has given us the Spirit that we might know; and we are not to be captivated by a false man with delusive,

persuasive speech. We are to keep ourselves, we are to take on, not the spirit of Absalom, as the men did that followed him, we are to take on the spirit of Mordecai, the watcher.

The watchful, protective idea is conveyed in the badger's skin which covered the whole of the tabernacle and the furniture when being carried. The outside covering being badger's skin speaks of watchfulness in defence of all that is so precious. And so Mordecai bears this feature on this particular occasion, absorbed as he was with the king's welfare, because Esther was there, and the Jews were there; their very existence lay in the hands of the king. In this setting the people of God are seen under the power and dominion of the throne, not exactly God's throne, but delegated authority, and it needs watchfulness to see that the saints are preserved, that the assembly is preserved. That is the principle, for the throne in the book of Esther can be swayed. It is not God's throne in heaven, it is delegated power down here in the hands of the powers that be, but watched over by God. This throne can be swayed for evil, or for good, and that it is swayed for good is largely owing to the watchful, prayerful exercises of the saints, all typically concentrated here now in Mordecai. It says, "while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the threshold, were wroth, and sought to lay hand on the king Ahasuerus". Well, Mordecai heard of this plot, and he put the information where it belonged, first to Esther and through her to the king himself. The matter was dealt with, and the honour and benefit of it was laid up, presently to effect indirectly the liberation of God's people

and the putting away of a very great danger, as represented in Haman, the Agagite.

Surely that gives us the feeling that we should take our place very loyally and watchfully, in the king's gate. It is not a matter, as I said before, of rushing to and fro interfering, it is sitting there. That is, we have taken on the thing deliberately before God. This attitude will affect us in our local setting, so that we watch and pray, and persevere in prayer. In one of the Lord's final words according to Mark, He commanded the doorkeeper that he should watch, and then presently He says: "What I say to you, I say to all, Watch" (Mark 13:34, 37). It is an important matter in our day, I am sure, so that the assembly is preserved, and like Esther or like the Jews, increases morally and practically in glory as authority is rightly wielded. Surely there is always some enemy nearby who would seek to undermine authority, and overthrow the assembly, or at any rate overthrow these things in our minds; we need to watch to see that they are preserved. Thus Mordecai sits in the king's gate and as the thing becomes known later, it works out for the salvation of the Lord's people, and honour for Mordecai. He was not thinking of honour for himself. We do not do things for the sake of promotion, we do them for the sake of what is so precious, that is the assembly, and we value and count upon the measure of authority which God still graciously allows to be maintained here on the earth. It is, I suppose, "that which restrains", which Paul mentions in 2 Thessalonians 2:6. Mordecai shows the spirit which is to mark us here. I trust we may each be known, not as one of those who let things go, content to let somebody else deal

with things, and allow the greatest possible danger to come in. But as those who are deliberate and faithful, and yet comely and quiet and restful as we watch over the interests of God that are within our reach.

I would just finish with a word concerning David. This is the other part of what we were saying, the spiritual part really, because it concerns eventually the exalted service of God. You will remember the setting of the passage here. David has had adjustments, he has already had one adjustment in regard to the ark. He has been helped in it; he is a man of many adjustments, but he never refuses or neglects them. Now here he is suffering another adjustment, but a very gracious one, and one which gave him great penetration in the service of God as he eventually sat before Him. He wanted indeed to improve God's circumstances, not his own, and that is a great thing. It would be a good thing for us to challenge ourselves whether we desire God's circumstances in the assembly, and in the service of His praise, to be improved. That is not only whether we are saying right words and pursuing the right order of service, but whether there is a flow of wealth, and a good spirit, a subject spirit, flowing from us into it, because we are the vessels of service. Service is not abstract, the service is real, it exists in persons, like the bowls for pouring out, they were real vessels in the tabernacle system.

So here it is a question of the adjustment of the person in view of wealth in the service; and David takes it on humbly and immediately. He had the idea of improving God's circumstances in His house. He says, "I dwell in a house of cedars, and the ark of God dwells under curtains.

And Nathan said to the king, Go, do all that is in thy heart; for Jehovah is with thee" (2 Samuel 7:2, 3). But he was not right, and that would make us a little careful of unbalanced statements of support. What is needed is a sober word, not an extravagant word, for it may lead to something which is not according to God's mind. So we begin to be thoughtful and sober and prayerful, and we begin to weigh our words. We are learning to be more thoughtful in regard to the things of God and the truth. So David is halting and reconsidering, and he is listening. Nathan has now got a long message for him from God, an adjusting message but very gratifying. David would understand that God appreciated his thought for Him, and he would also understand that God has another greater thought still to bring in which could not be fully exemplified in David, and that is the great matter of sonship. David was a son of God, but he is not a full representative son of God. Solomon is. He is David's son; he should build the house, and God says moreover that Solomon would be His son, and He would be his Father. David was his natural father, but God was going to be his spiritual Father, so that as Solomon later built the house, the affections and the glory of the Son of God were seen there; they permeated the house, as Solomon built it. And in the light of all this David went in "and sat before Jehovah".

We are reminded that the word sat means that he tarried there or abode there. He was deliberately there, full of holy contemplation, one thing giving way to another in his mind in a holy flow. It is like a brother who is on his feet in thanksgiving, one thing suggesting another in the divine flow, full of life. This was all active in David, he

did not, so to speak, limit his thanksgiving to three or four prearranged remarks in his own mind, as he started and thought of God, and blessed Him worshipfully. One thing grew out of another and so these great titles of God emerge in all their grandeur, seven in number, from Jehovah Elohim to "thou art that God", meaning "the Same", one of the titles of God in His eternal greatness. He speaks to God about Himself, how great He is, and about His people, how great they are. Then he says, "And is this the manner of man, Lord Jehovah?" I believe he means by that that he is acknowledging that he sees that God has great thoughts in His mind for man. A parallel passage in 1 Chronicles 17:17 says, "Thou hast ... regarded me according to the rank of a man of high degree". Dear brethren how great these things are, and if we can only get into this attitude before God, how much we shall be able to say, and the Lord will help us to say more still. He will help us to rise, as He says Himself, "To my Father and your Father, and to my God and your God" (John 20:17). That is a prophetic word, in the end of John, meaning that the Lord will help us to reach it at the end of time, that is now. So this scripture opens up the great way in which we can address God, leading to great expansion and an upward trend of glory in the service.

So we can see, dear brethren, that what is in mind is really the product of this restful, sabbatical attitude, set on by God Himself, but now taken on further in love by the saints, in the power and grace of the Spirit of God. This does not refer to a meeting; we are helped in a meeting because there are brethren there and the Spirit has more scope, but think how great this man was by himself, as it

were. We are not told he went in and sat before the ark. It is very likely he did, but it says he "sat before Jehovah", and what a holy flow came out of his soul, in that quietude, just God with himself and maybe the ark. For very likely it was there he sat, and so he rises to this great height. Now how high can we rise in our speaking with God? We can say words, but can we reach Him? That is the great point when praying privately and publicly, to make sure that we reach the divine Persons and that we get their ear. Without that, there is very little chance of going forward with any power in service, whatever it is. It is the idea of restfully tarrying in the presence of God.

It can be seen that there is a good upward trend in these scriptures, and not only so, the upward trend is amongst the saints. We have only to sit with them in the assembly, in the service of God, to prove it, and I believe as we are helped to pursue this great matter of restfulness we shall find we are enlarged. So whether it is personally or collectively, may the Lord help us to be settled in our souls, settled with regard to what He is saying now, then in administrative matters, in watchfulness, and finally in the great service of God. We need much grace for it. May the Lord give it to us for His name's sake.

Palmerston North, N.Z., December 1947.

THE GLORY OF DESCENDING LOVE

P H Hardwick

Exodus 3:1 - 8; Exodus 21:2 - 6; Acts 20:7 - 12; Revelation 21:9 - 11

I would like to speak briefly from these scriptures of descending movements on the part of God, and also on the part of the saints, noting that in each case it is a question of coming down in love. That would seem to be the key to any descending movement such as we are contemplating now, for love must be the underlying motive; first of all seen in God Himself, and then able to be taken up by His people. I am not thinking of any descending movement, of course, for some are spoken of in Scripture as "falling". There are others described as "going down" which are of a character to be avoided, such as the man who went down from Jerusalem to Jericho, a descending movement which is to be entirely avoided. For it means leaving a morally high level and going down on account of low ground in the soul. What is before us is descent in love; and where there is affection existing amongst the people of God, these descending movements are the more readily taken on.

In the first scripture read, Moses had, as it were, descended already, and I believe it would not be wrong to say that this made it morally pleasing for God Himself to come down. "I am come down", He says, "to deliver them". In referring to the movement of love in Moses, I have in mind that he was tending the flock; not his own flock, but he was carefully looking after the flock which

belonged to someone else. It says, "Moses tended the flock of Jethro his father-in-law", and we would gather that this had been his character of behaviour all the time he had been in Midian. It was characteristic of Moses in his love, particularly for God's people. I believe that our love is tested more that way than in any other, as to whether we can give ourselves unselfishly to the care and attention of that which belongs to Another; not to Jethro now, but to God. If we love God's flock at all, how far does it extend? What we read about Moses is that he was prepared in his love to lead this flock into the very best, into the region of the mountain of God, at Horeb. We may love our brethren a little, perhaps, and pass on in ministry something that will just do, but the persistence and patience and depth of our affection for God's people are tested by how far and how long our service of love will go on.

I mention this to indicate that love was already working in Moses, and that made it, may I say again, morally pleasing for God himself to come down in love and tell Moses what He was going to do. This great matter of God appearing in the bush is a foreshadowing of the incarnation, nothing less. I know that, immediately, it refers to God coming down and dwelling amidst Israel. Malachi 3:6 refers to it, "For I Jehovah change not, and ye, sons of Jacob, are not consumed". That is, we might say, a reminder of God in the burning bush, God amongst His people without consuming them, but dwelling there complacently. It is but a foretaste, in type, of what God would do as He came down in Christ. It is really the incarnation which is before us, and the wonderful descent in love seen there. Who could measure it? That God

should come down in manhood's form, as Paul says in Philippians 2:6, 7, "Christ Jesus; who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God; but emptied himself, taking a bondman's form, taking his place in the likeness of men". In the contemplation of such love we can readily understand Moses being told that it was holy ground: he must keep his distance, as it were. Who could share that with God? "We have contemplated his glory", we read in John 1:14, "a glory as of an only-begotten with a father". They could have no part in that, the incarnation glory: it is a thing apart, holy, inscrutable: whether it be the Babe in the manger, or the Child in the house being worshipped, God is there, and that is what lays the basis for christianity. God is there in a Man, in Christ; the greatness of His Person entirely unencompassable. It lays the basis for worship in our souls, that God Himself has thus come down, not in wrath and judgment, but in unspeakable grace.

Now the foreshadowing of this is seen here, and the deliverance out of Egypt of all that belongs to God. God speaks to Moses and says, "I have seen assuredly the affliction of my people who are in Egypt, and their cry have I heard on account of their taskmasters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good and spacious land, unto a land flowing with milk and honey". I wonder, dear brethren, with all the light we have, whether we all understand from this point of view why God has come down, and what His love will do for us. The incarnation was not just to touch us and leave

us where we were. God has in mind to take us out of that place entirely and to bring us into "a land which Jehovah thy God careth for;" as it says in Deuteronomy 11:12, "from the beginning of the year even unto the end of the year". He has in mind to bring us into the land, the inheritance, ultimately into heaven itself. God has before Him Christ glorified, and the saints with Him and like Him, every enemy turned out and defeated, and everything secured for His own pleasure eternally. As we consider the love of His own heart which moved God from the very outset, from before the foundation of the world, to prepare a land of this kind for His own, it raises an enquiry as to the uniqueness of the company that God has in mind to enjoy this land. So I would speak to you now, not of Israel, but of the church, the assembly, and the unique place which is being prepared for her. The Lord Jesus says in John 14:2, "In my Father's house there are many abodes ... I go to prepare you a place". It is a special place, the Lord using His own careful preparation on account of the assembly. In connection with the Lord's supper, too, the Lord Jesus says, "This is my body, which is for you: this do in remembrance of me" (1 Corinthians 11:24). The breaking of bread is unique to the assembly, never taking place in the temple or any other Jewish association.

Let us take these things in and enjoy them. The Lord Jesus, the Son, is preparing a special place even in glory for the assembly, as if not even glory in the general sense would be sufficient, it must be special, "I go to prepare you a place". The point is what love is doing; and this love is seen, in the typical foreshadowing of it, in God saying, "I am come down". What a story begins there! God not

only came down, but He stayed down; when David proposed to build Him a house of cedar, something magnificent, He took occasion to tell David that He had walked in the wilderness with them in a tent and in a tabernacle. This is what divine love will do as it comes down. What a lesson for us! The desire of the natural heart is to ascend. Satan spoke like that, as we read in the typical language of Isaiah 14:13, "Thou that didst say in thy heart, I will ascend into the heavens, I will exalt my throne". And lest you should think that such an attitude is confined to Satan, we are told of Adonijah who "exalted himself, saying, I will be king" (1 Kings 1:5). He represents in a certain sense, typically, the rebel, lawless antichrist. That is the spirit of the natural man in contrast to the Holy Spirit of God. How His descending love should affect us!

As I continue this, I refer to the Hebrew bondman, speaking to us of the true Bondman, Christ. Notice where he comes in in this very suggestive book, Exodus 21. Love has already been mentioned in chapter 20, God speaking of shewing mercy unto thousands of those that love Him. That is the secret of mercy intelligently enjoyed; only those that love God can intelligently receive and profit by His mercy. Are there any here at cross-purposes with God, not prepared to go down and judge themselves? I believe God would have a controversy with such; He would obstruct their path. I do not think we can count on the fulness of His mercy, in the way we are speaking of it, without self-judgment on our part, because it can never be said that we love Him if we do not judge ourselves -- never. But there are the thousands of those who love Him,

and this beloved bondman comes in in chapter 21. It is true that in this chapter it is not stated as a historical event which had actually happened, the passage beginning, "If thou buy a Hebrew bondman", but the type remains there and is filled out in all its blessedness in Christ. He it was who said distinctly, "I love my master, my wife, and my children, I will not go free". He said it, as it were, in the upper room. He said it in the garden. He said it on the cross. Did He not say in the garden, "Abba, Father ... take away this cup from me; but not what I will, but what thou wilt"? (Mark 14:36). "I love my master". That is ascending love, ascending to God the Father. Then we have love on the level, horizontal love, as it were, "I love ... my wife;" that refers to the assembly -- she is on His own level. "Christ also loved the assembly, and has delivered himself up for it" (Ephesians 5:25). "I love ... my children" involves descending love, which comes down into the smallest details of the lives and circumstances of those who belong to Christ. How tenderly He cares for His children. In John 21:5 He says, "Children, have ye anything to eat?" In chapter 14: 18 He tells His disciples, as the house-father, that He will not leave them orphans, "I will not leave you orphans, I am coming to you". This is the fatherly care of Jesus, speaking of His descending love in consideration for His children, "I love ... my children". He says it pre-eminently on love's occasion, the Lord's supper; those of us here who have an interest in the Lord's supper, and partake of it, will understand fully that the Lord is near; this is His voice to us, "I am coming to you".

All this lies hidden in this incident, and the secret of it is love. Let us take it on, dear brethren, for the time is

short, the end near, the Lord is coming. And when He comes, will He find love? He left it here, and He looks for it; love amongst ourselves. It is set out in Himself in this type, and it involved suffering. His death is the seal of His love, love which among other things has descended because it has set itself upon us. I would ask you whether the love of Christ means anything to you personally, whether as you go along by yourself you ponder over the love of Christ. Does it affect you, or is it only something that the brethren speak about? Should there be anyone here who is not going on very well, love will go as far as needed. There was the case I have already referred to, the man who went down from Jerusalem to Jericho; a moral descent indeed. It was the road trodden, no doubt, by the younger son in Luke 15. Jericho, the city of palm-trees, has been rebuilt in latter times and represents the world of enjoyment away from God. There is many a christian on that road today, going down, although knowing better. They say, in effect, We are settled as believers, nothing shall ever take faith out of our hearts, but we are going our own way. They would hardly tell the Lord that, or the brethren, but that is what they do; they go deliberately down, morally. What marvellous love that the Lord Jesus should go after such a one!

Then, alongside of that, to refer to Acts 20, we see in Paul the love that is prepared to descend. And that is the time we are in, dear brethren, the time when love is prepared to come down and help. Whether it be like the case of the man on the Jericho road wounded and half dead, needing oil and wine, support and comfort, needing his brethren; or whether it be as Eutychus, who had not

been attending to what was going on; there is available now the spirit of descending love in the brethren to do all that can be done, so that all might be recovered. I do not need to fill out these details, they are so well known, but I would challenge myself as to where I fit into these pictures. Is it a matter of real turning aside, or lack of attention in these last days? Acts 20 indicates the end of Paul's ministry. Here he is exercising himself in the most affectionate and descending way that somebody may be helped; and you might say the mind of the saints is that the breaking of bread shall take in recovered persons; that is the bearing of the incident. The breaking of bread takes place in the presence of Eutychus recovered.

Someone may think that all these things going on among the saints are ordinary. Maybe, that is just what Eutychus was doing; he was in the presence of it all, but was utterly lacking in attention. So he fell. Thank God, he was recovered, for Paul says, his life was still in him: "Be not troubled", Paul says, "for his life is in him". It is a question as to whether we are recoverable; we cannot guarantee that our life will remain in us. A man may not be recoverable, a solemn thought! God said of Ephraim, "Ephraim is joined to idols: leave him alone" (Hosea 4:17). What a terrible word for God to have to say, "Leave him alone"! Yet He waited for a move on Ephraim's part, and there comes a day when Ephraim says, "What have I to do any more with idols?" Then God says, "(I answer him, and I will observe him.)" And Ephraim continues, "I am like a green fir-tree". There is recovery to life and freshness. "From me is thy fruit found", says Jehovah, (Hosea 14:8). That is recovery. But it is for us to ponder this matter of

being recoverable so that we are actively taking our part in every feature of the truth.

Thus love descends and recovers; the love which began in God, and which has shone out manifestly in Christ, and which is, thank God, being continued in the saints. Think of Mark being recovered! It is one of the most beautiful expressions of grace in Scripture that Timothy, who took Mark's place, is the one sent to bring him back, to bring back the man whom he had replaced. That is grace indeed. But then Mark was recoverable, and that part of the matter leaves us with a good probing exercise as to what there is in our souls. Is there anything living?

Then we have this reference to the assembly seen in Revelation 21, "coming down out of the heaven from God". It is wonderful to think of this, the assembly coming down in love. She comes down, with the Lamb; He is not far away. As we read in 1 Thessalonians 4:17, where Paul is speaking of our being raptured, "and thus we shall be always with the Lord". So we may say that if the city is seen coming down, the assembly, the Lamb's wife, that He is there too. I am sure He is. He is coming down to exercise an influence for good, bringing in an administration of power and goodness and love, and the assembly is to be with Him. She is not brought in in this chapter as going up first. We know she will go up, but she is introduced as coming down out of heaven, as if she had never been anywhere else, as if she was seen for the first time just out of the presence of God! "Coming down out of the heaven from God, having the glory of God". The shining of the glory of God is there; sonship is there.

Sonship, I believe, lies behind this great expression, "having the glory of God". God's sons are going to appear again, this time in glory.

The Lamb's wife is to appear in glory with Him, to take up what is in His mind, so she comes down shining. The light that will be seen literally then is morally here now, the transparency and the love. It is made up of persons; the transparency is to be seen in us, and the light and the love. It raises the question, is there transparency now? There is only one street in the city; the street refers to the movements of the saints, and it is "pure gold, as transparent glass". We do not have to tell anyone all that we are doing in our movements, but there should be no moral reason why this could not come to the light. Personally, domestically, assemblywise, and in our practical part before God, there is one street in the city, one set of movements, transparent as glass. The walls, too, and the whole city are on this principle.

We sometimes think of transparency as meaning that what is shining one side can be seen on the other, but here it is not that merely. What is inside the city shines through, and what is there is all of holy, precious worth. And it is being wrought out at the present time, the time of faith, wrought out in the grace of the Spirit, in love for Christ, love for God, devotedness and loyalty in testimony, love for the brethren, and love for the truth. These things may never be seen, or written down here on earth, but in the eyes of heaven they are full of substance. These blessed, glorious persons who make up the city are those who have the glory of God; they have it substantially, and they have

it forever. Is it not marvellous to think of a world that is going to be enlightened by a company like that?

But there is something still better to come, for what we have just been referring to is not the eternal setting, it is the millennium. The eternal side still remains, but it was not my thought now to go into that, but just to express a little of the blessedness of having part in the city which comes down from God out of heaven. She has no embarrassment in being in heaven in the presence of God: she is not a stranger in God's presence, and He is not a stranger God. All are well known. God is known, the Lord Jesus is known, the Spirit is known, and the saints are known. We shall know them all, and we shall know them as they are known; that is, as God knows them. They are known in heaven and are worth knowing. The assembly's place is up there, her origin is up there, her destiny is there, and she is coming down from there majestically. What a day, oh! what a day, a literal day when the city comes down out of heaven from God! I rejoice to anticipate having part with the saints in that wonderful time.

Now these are all movements of love, dear brethren, and we have been formed in love ourselves, so that we can happily rejoice in having our part in it. The point now, I would say, is that love might have its way with us, in our minds, and in our souls. The Lord in the gospels, in answer to the question raised as to which is the great commandment, says, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy understanding" (Matthew 22:37). Have you noted that, "thy understanding"? Meaning that our love is not blind or

unintelligent; it is intelligent, understanding love, so that the mind and the heart go together in these great matters.

Well, it is only love that will come down, dear brethren. Whether it be to reach a needy soul, or in the great matters of administration, love as formed in us is always ready to come down; its moral greatness is seen in its descent. In closing I would just refer the brethren to two of the names in Genesis 5 in the great line of God's people; Mahalaleel, meaning the shining of God; and then Jared, meaning descending: a wonderful thing, these two are put together to help us in our souls. The shining of God in all His splendour is seen in His descending love. Love is the secret of it all.

May the Lord help us in it.

Wellington, N.Z., December 1947.

THE ACCEPTABLE YEAR OF THE LORD

P H Hardwick

Luke 4:16 - 21; Isaiah 61:3, 6; Deuteronomy 24:1, 5: 11: 10 - 12

I should like to bring before you, dear brethren, some thoughts connected with the scriptural thought of the year, as the Lord Jesus calls it, quoting Isaiah, "The acceptable year of the Lord". It enables us to think of a fairly long time, and therefore the proposal of such a period would be full of encouragement. That is the main thought before us, that the Lord might fill us with a spirit of encouragement, that we might go on to fill out the year with all that is necessary for completion. This brings its exercises, because although the year may seem a long time, it comes to an end. The scripture speaks of years, months, weeks, days and hours. The shortest would be the twinkling of an eye and, in view of what is connected with the twinkling of an eye, how important it would be to finish out the year well and fully. So that the rapture may not find us immature and incomplete, but fully furnished with all that grace has in mind to supply. So I am thinking of the year now as the year of grace. Not exactly in a gospel setting, although it would be good to preach the gospel at all times, especially from this account in Luke. But I am thinking of it from the point of view of the Lord's service to us, that we might be helped to have our part before God. We may go back to the scripture in Isaiah which has in mind people being set up as priests of the Lord, and ministers of our

God. It is in my mind, that we might consider a little the Lord's completed service to us in order that we might stand in the service of God as ministers and priests.

Many will have noted in reading the gospel of Luke, how many persons who, on being served by the Lord, glorify God. Now that is Luke's secret, not just relieving our needs and leaving us there. Luke, and I might say, Paul, for undoubtedly Luke drew largely from Paul, believes in setting us up so that we can add something to the service of God. I believe it is a new day in our lives, and adds a ray of glory for our minds and hearts when we see that we are to be set up here to serve God. We need not look very far for illustrations of this, for Luke always provides his own, and there are none better. In Luke 4:18 the Lord, speaking as the anointed Preacher, says, "He has anointed me to preach glad tidings". It is a wonderful service in the Lord's hands, wider perhaps than some of us have thought, for it eventuates in God getting glory from the persons served. As the Lord finishes reading, and hands the book back, the eyes of all those that were in the synagogue were fastened upon Him. Not upon the book, nor upon the attendant who took the book, but upon Christ. That is really the secret of all successful ministry, that the eye is directed to Christ. In Him we find the verification of all the truth that is uttered, as here are foretold the lifting of every burden and the completing of every service. May that be in our minds, dear brethren, as we refer to these scriptures, that the eyes of all are fixed upon Him. And then the Lord adds another word, "To-day this scripture is fulfilled in your ears". That is, that every scripture applies to the person who reads it when he reads it. It is not just

historical. So the Lord takes Isaiah's prophecy of centuries earlier and reads it word for word saying "To-day this scripture is fulfilled in your ears". Thus we can turn to any part of the scripture for it has a voice for us which applies at the present time.

Now, I would just refer to these persons. It says here, "He has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered". Luke brings forward the well-known woman in chapter 7, to show how the Lord can serve and how He can relieve and establish, and especially how He can serve where there is love. I believe the Lord finds it very difficult to serve persons in whom there is no love. The woman loved before she was served. That explains the Lord's remark, "which of them therefore will love him most?" (Luke 7:42). The answer is, "he to whom he forgave the most". That is to say, love is there before the actual service in detail begins. Thus we would challenge ourselves to see if there is really any love for Christ, for the more love there is for Him, the more ready He will be to serve. How are we to tell? By the indications which love so readily furnishes, movements towards the truth, towards the brethren, towards the practice of self-judgment. These are the signs. Nothing would stop this woman from reaching the Lord, because she had love. The needs, therefore, become, I might almost say, secondary, incidental. The Lord says of her, "she loved much". I would suggest that perhaps some of our burdens have not yet been lifted because our love is so little, and therefore in the end we are not free to serve. This woman went out a rich woman,

and it was not exactly that the Lord saved her. He said, "Thy faith has saved thee;" that is something operating in her. "Thy sins are forgiven ... go in peace". What is essential is involved here: the matter of our sins and the matter of our love and of our faith. So, the woman may be regarded as set up in service. Morally, I believe she found her place among those in the next chapter -- the women who ministered to Him of their substance. I believe that scriptures like this show that the substance came from those who loved Him, who were set free and who ministered to Him. Likewise, we today need to be set free, and I would speak thus to any here who are not free. It may be a matter of sins; it may be something that needs confessing, something that is weighing us down; the way of this woman will help us: "A woman ... knew that he was sitting at meat in the house of the Pharisee" (Luke 7:37), and she came in. She wanted the Lord and the Lord set her free; in principle now she has part in this great company of priests and ministers of our God. The broken hearted person is healed and set up to serve.

Then it says, "to preach to captives deliverance". The woman in the synagogue, in chapter 13, needed help. She was a woman who had been in and out of that synagogue I should say, for eighteen years. She was a kind of religious exhibit. I do not think they wanted to part with her at all. I do not think that the rulers of the synagogue ever wanted to see that woman healed. She seems to me to have been a cause of attraction, something eccentric, but which is really not of God at all. In fact, the Lord speaks of this woman as having been bound by Satan for eighteen years. Her head was bowed down and she could in no wise lift up

herself. She had been bound like that for eighteen years by Satan -- something governmental, perhaps. The Lord comes in, He was fulfilling this part of His ministry "to preach to captives deliverance". And He called to her; not called her to Him. No; Jesus "called to her, and said to her, Woman, thou art loosed from thine infirmity" (Luke 13:12). He followed that up by putting both His hands upon her. The Lord does these wonderful things; He is not attending to two things at once, He put both His hands on her; she is the sole object of His gracious attention at that wonderful moment. And immediately her back was straightened, she stood upright and glorified God.

We may have to endure the withering indignation and criticism of such persons as these rulers of the synagogue, nominal religionists, as we may call them. But if we have had our backs straightened and are standing upright and praising God, we need not heed the indignation. We can leave that to the Lord, Who says "Hypocrites!" We may know it, but He says it. He calls their own attention to their own doings, and says of this woman that Satan had bound her, but He had loosed her. She was a daughter of Abraham, she was going forward in faith, taking part in the service of God (she glorified God). Luke presents a daughter of Abraham and a son of Abraham, persons who were marked by active faith, which expresses itself in every needed way, including the service of God. We need faith in taking part in the assembly; we may not be able to say much the first time, but we shall say more the next time. The service will increase. The Lord sets the woman entirely free and apparently the matter influences others, for it says that all the people rejoiced, and the adversaries

were silenced in shame. And so the Lord Jesus acts in the fulness of His own personal service in order to set us free.

Next we find, giving "to the blind sight". Blind Bartimaeus comes to mind, sitting by the wayside, hearing that Jesus was passing by, and he called out. This is one of the outstanding incidents of Scripture, for there are very few persons in Scripture who are described as having their eyes opened. Some eyes are shut because of sleep, some because Satan has blinded them. Bartimaeus is a man who wants to see, and will not be put off. He cries. The Lord stood, and as Bartimaeus stood before Him, He said, "What wilt thou that I shall do to thee?" (Luke 18:41). Have you ever heard the Lord say that? It is like the Lord giving us a blank cheque on the bank of heaven. You would like to see some of the dear brethren fill that cheque in. "Lord, that I may see". He says, "See: thy faith has healed thee", and he glorified God and followed Jesus. This is the Lord's service in recovering sight to the blind. But, as stated, there are not very many people in scripture whose eyes are opened. It is surely for us take the matter seriously. But what a cheering one is this, coming under the service of grace, the Lord setting him up completely as one who can see and follow, and serve. The Lord help us to serve. His servants are going to see His face. Not that we shall not all see His face, but His servants are singled out "they shall see his face" (Revelation 22:4). The bondmen shall see the One who Himself became a Bondman. He is more than a Bondman, but He has known what bondman's service is. How blessed to get your eyes opened now in view of that wonderful day, to see things spiritually now, literally then.

The last item mentioned is, "to send forth the crushed delivered". I think of those two souls in the last chapter of this book, full of dashed hopes, disappointments, false beliefs, and rumours, "We had hoped" they said to the Lord as He drew near to them. The Lord had said to them first of all, "What discourses are these?" (Luke 24:17). They said, "Thou sojournest alone in Jerusalem, and dost not know what has taken place in it?" Jesus said, "What things?" And they told Him partly what had happened, and partly what they trusted. How graciously the Lord served them, to take them out of the realm of uncertain things, and to have them fastened to the Person. He began: "O senseless and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into his glory?" (Luke 24:25, 26). This reminds us that the Scriptures to guide us as to what is personal to Christ and to give us a certain expectation of what is to take place, and we have no right to expect anything different. As the Lord spoke to these two, He just warmed their hearts, and as they drew near home, He had secured them completely. He just gained them, so that they invited Him in; "Stay with us" they said. Wonderful service, dear brethren, that the Lord so gets hold of us, even when He has to rebuke us, that as He goes along, we feel we cannot do without Him any more. We must have Him in our houses; having had Him on our way, and give Him the chief place. He sat at the head of the table. He broke the bread. He was made known to them as He did it, then He vanished out of their sight. He had gone with them, now they were to go with Him. The crushed were sent forth delivered, and they brought the best

possible contribution into the meeting that followed. "And rising up the same hour, they returned to Jerusalem. And they found the eleven, and those with them, gathered together, saying, The Lord is indeed risen and has appeared to Simon" (verses 33, 34). Then they added their part, and what a part! How He had been with them and "was made known to them in the breaking of bread". The choicest portion that came into that meeting came through the Lord's service to two who were bruised and crushed, but now sent forth, delivered. They are now in the meeting where the service is going on. So, we may be encouraged. The Lord is not ceasing to serve; we well understand that, though His formal place is on the throne, yet He draws near to us. In any case that needs serving now, the Lord would be nearby just to minister all that grace could furnish, so as to set us up completely for the service of God. That is the Lord's personal service.

The matter of the year is what is before us and how it is filled out. In Deuteronomy 24 we are reminded of the present time. The first verse refers to Israel, a man who had taken a wife and she had found no favour in his eyes, because he found some uncleanness in her. "He shall write her a letter of divorce, and give it into her hand, and send her out of his house". What a description of Israel. God had taken on Israel, He would have been a husband to her. He said, "I was a husband unto them" (Jeremiah 31:32). They disobeyed Him, they disregarded Him. He sent His messengers, His prophets, He rose up betimes, sending as it says, until there was no remedy. And Israel had to go. She was, as it were, sent out of His house. Verse 5 brings in the assembly in principle. The man has taken a new

wife, and "he shall not go out with the army, neither shall any kind of business be imposed upon him; he shall be free for his house one year, and shall gladden his wife whom he hath taken". What a remarkable prophetic statement in regard to the assembly. The Lord now having taken on the assembly, what an encouragement we see for our time, that the Lord is giving up the whole of this year, "the acceptable year of the Lord", in order to pay attention, without let or hindrance, to the assembly regarded as His wife. He is not yet taking on the nations, it is not that they are completely forgotten, but He is not dealing with them actively, neither is He now dealing with Israel, although they are never out of His eye or His mind, but He is dealing with the assembly. He is gladdening the heart of the assembly all the time. He has not yet taken up conflict, going to war, He has not yet had business imposed upon Him, the administration of the world to come, and so on. He is free to gladden the heart of the assembly. It is a question whether we are conscious of that, and understand how great and how eclipsing the assembly is to Christ.

Paul had the impression of the assembly, and its greatness to Jesus, as being shone upon from the glory. While quiet, separate and secluded for three days, I believe he got the full impression of this. The Lord said to him "Why dost thou persecute me" (Acts 9:4), and doubtless it came into Paul's mind that those disciples of the Lord were the "me". They were Himself, in this sense, and He was by them. He protected them completely, by striking down this great opposer. He did more than that, when He shut his eyes, as Jehovah shut the eyes of the Syrians in Elisha's time, it was only to flood his soul with grace. So

Ananias came along to him saying brother, and I believe what happened in Paul's soul at that time was that he apprehended what the assembly meant to Christ, as a bride, as the new wife. So Paul went out into the gentile world to secure a bride for Christ. That was his mission. He says to the Corinthians "I have espoused you unto one man, to present you a chaste virgin to Christ" (2 Corinthians 11:2). That was the burden of his ministry. Does that underlie our ministry? As having an opportunity to speak, do we want the saints in marital link with Christ, and do we hold them thus in our minds? Paul caught the spirit of his Master, prophetically portrayed in this scripture, Christ having nothing else before Him for the whole year; that is, the whole of this time, this era, except to serve the assembly. I would say too, that unless we have the assembly before us, all that we do will be deficient. It is note-worthy that the assembly is married to Christ before He comes out in judgment, and in the administration of things here (Revelation 19). Thus we need to know the love of Christ in this marital setting before properly taking our part in assembly administration.

So also in Exodus 21, the bondman plainly declares his love for his wife before details of practical adjustment are taken up with others; the assembly must come first. This is the filling out of the year from love's point of view. How attractive, dear brethren. And if that is what is in the mind of the Lord Jesus, it may well be in our minds too. We may well come into it where there is the practical expression of the assembly enjoyably among the brethren.

And then God has a portion in this year. I speak now of our last passage. God has a land it says, "a land which

Jehovah thy God careth for; the eyes of Jehovah thy God are constantly upon it, from the beginning of the year even unto the end of the year". It is in a very interesting place, this verse, between the tenth and twelfth chapters of Deuteronomy. In chapter 10 Moses has been told to hew two tables of stone, like unto the first; that is the saints are now in mind as formed under the hand of the true Mediator. In chapter 12, God has a place where He has chosen to put His name and He wants us to know that too. And in this very chapter 11, Moses says, "I speak not with your children who have not known ... for your eyes have seen all the great work of Jehovah which he hath done" (verses 2, 7). This should appeal to us as being intelligent persons who understand the ways of God, so that our eyes and our attention may be on the land of God's love, the land of His purpose. For us, I believe, it would be the land, so to speak, of the heavenly calling, where God will yet have us all, where every influence is heavenly, where it is not a question of Egyptian working, with the foot (which was hard work). It is a question of the heavenly heritage, and the heavenly rain, and the benign countenance of our blessed God shining upon this land from the beginning of the year to the end of it. If you should ask where the land is, I should have to say that strictly for us, we are waiting for it, it is heaven. But if you should ask for a foretaste of it I would point to the saints of the assembly, such as are here now. Such a gathering as this, where the water brooks are, the fresh flowing of the Spirit; where the hills are, the heights, the valleys, the depths; all kinds of moving streams in the plenitude of the earnest of the Spirit. All this kind of thing is to be found in the assembly. The assembly

is the anteroom to heaven. You will find in it what you will find in heaven, a perfect foretaste in the Spirit of what we shall enjoy so soon.

Now it is God's land and He is not allowing anyone to spoil it. In another setting there are enemies that have to be turned out, but from this point of view God is looking after His land in love, from the beginning of the year to the end of the year, His eye and His heart are always upon it. What beautiful things to go in for, dear brethren, to have a living connection with all this -- the Lord's service -- that there are persons equipped through the year, equipped to serve. And the assembly, that is the marvellous object of His own personal affections, is to be used as a vessel for the service of God eternally. This is the land where things grow, where the heavenly Father's plants grow up, where the sons are.

These things are to fill out the year and we would say to one another that the year is far spent. We know that the Lord's coming is to be before us. Christ being the Head, the saints being the body, what is moving in the Head is reflected in the body. It may not be in full intelligence as to some things, but what is moving there is to be known by us. And I believe you would find that this kind of feeling is moving now amongst the saints, which means that the year is nearly over and the Lord is quickly coming.

May we fill out the remaining moments of it gloriously to the pleasure of divine Persons!

Nelson, N.Z., December 1947.

"ALL NIGHT UNTO THE MORNING"

P H Hardwick

Leviticus 6:8, 9, 12, 13; Leviticus 24:1 - 4; Song of Songs 3:6 - 8

I wish to speak of the night-time, this being one of the ways whereby we may describe the present period while we are waiting for the Lord Jesus. It is a very solemn way of describing our time because it is the night in which Jesus was betrayed. It is in the midst of an external scene, which is marked by hatred and treachery where there are persons who partake of the character of the scene around them, and are called in Scripture the children of the night. It is very remarkable that the Lord's supper should be set in such a time; it surely is to be a great compensation for the hearts of those who have to share the night-time.

The night-time will go on until the Lord comes, and this may probably not be very long because the day star has already arisen in the hearts of the saints. That is, the day is near at hand on the principle of hope. It has not come yet. So there is still some portion of the night season to be lived through. This enables me just to place before the brethren this question of the Lord's supper, that we should all be in it faithfully and loyally. It is to be our comfort in the night of the Lord's absence, and is to occupy the saints in a pre-eminent way, for it is full of glory and full of love. It is the Lord's supper, or the lordly supper, suggesting what is majestic, and all to be enjoyed during the time which Scripture calls the night in which Jesus was delivered up. It is indeed very impressive.

We have not any difficulty now about describing how near the things of the day are to us for we well understand that the Lord Jesus has His formal place on high in glory in heaven, but we also understand that He comes near to us spiritually. He comes near to us, but as coming near to us He comes in all His glory. He does not come as He was on that dark night literally in Jerusalem. He comes gloriously, and directly He comes the light of glory begins to radiate. Have you not tasted these things, dear brethren. These are some of the things which help to occupy and light up the night, so that morally we are not children of the night. That is what the apostle says to the Thessalonians. There were some there doubtless who would drag them down and get them occupied with low thoughts, faithless thoughts, some saying that the Lord had come and that kind of thing. Now the apostle exhorts them not to be children, or sons, of the night, as much as to say that, although it is the night-time literally and morally, outwardly, we are not to conform to that. We are to be children of the day; and the day really involves the sun rising and that means Christ. It means that our time is lit up by Christ glorified. I hope that is true of all here. I can say quite soberly, that if that be not true of us we do not know what christianity is, for it consists primarily of Christ glorified, with its holy and corresponding characteristic that the Spirit is here.

So, dear brethren, there is much to go on with to fill out the night. It is very wonderful to think that the Lord has chosen this simple yet powerful way of our occupying the night-time. He has appointed this simple way of His own Supper so that He might have His own here wholly occupied with Himself. The psalmist says, "I will wake the

dawn" (Psalm 57:8). That is, typically, he is a man who is in the light of another day in which Christ shines in all His splendour. It is a marvellous beginning and a marvellous characteristic of the saints during the night.

I would like in passing to say a word about the literal night, that it might not be altogether lost by us. Some stay up late literally in conversation amongst the brethren and the Lord helps. I do not think He would help if we were merely following physical pleasures, but He helps in speaking about the truth. Sometimes the Lord allows us to have sleepless nights. The Lord is prepared to fill those out too. One could say, "in the nights my reins instruct me" (Psalm 16:7). The reins are those organs of the body which serve for discrimination of what is good and pure, and the refusal of what is injurious and poisonous. It is remarkable that David should use that expression, saying that his reins instructed him in the night season. Perhaps we may not find time or make time for the discriminating of things in the day-time, and the Lord therefore gets an entrance then. If He does it is a good thing.

Without thinking of this matter in a purely human way relative to the Lord, it is marvellous to think where He spent His nights -- on the mount of Olives -- a great spiritual realm in touch with heaven. "And the Lord", it says, "remained abroad;" that is, He was free, not confined to one particular thought, but ranging abroad on the mount of Olives during the night season. How suggestive these things are for us and even if we just catch the spirit of one of them, how good it would be if we were with the Lord in that matter.

Now I come back to these scriptures which are typical; that is, they help us to fill out the moral night, and I start with Leviticus for this is a word for the priests. It is something which affects us where we are most interested at the present time, namely the service of God. It is a word through Moses to Aaron and his sons about the altar. The fire on the altar was never to go out, never. "This is the law of the burnt-offering; this, the burnt-offering, shall be on the hearth on the altar all night unto the morning, and the fire of the altar shall be kept burning on it". Let us think, dear brethren, what it is for God now to find something going up, not as of old, from the brazen altar in the court of the tabernacle system, but something going up from the ready altars of the hearts of the saints. Christ is there and the offering is going up so that God has before Him the burning of it, really we might say the incense of it, at all times from night until morning. I am speaking of our occupation from now onwards until the Lord comes, that there should always be something readily going up from our hearts which reminds God of Christ. It is a peculiar offering, the burnt-offering, in that the burning of it was just like incense, not burned to be eaten, not burned to be consumed, but burned like incense.

The instructions of the priests go further. They tell us in verse 12 that, "the fire upon the altar shall be kept burning on it: it shall not be put out; and the priest shall burn wood on it every morning, and lay the burnt-offering in order upon it", and so on. Then later, "A continual fire shall be kept burning upon the altar: it shall never go out". There is something by which the fire is kept going and that is the wood. Thus we have the fire, and then the wood, and

then the offering, the offering in its pieces. I would say that that gives us the secret. It tells us that as we take up holy thoughts of the manhood of Christ as found in the gospels and occupy our minds with them we shall find that there are readily combustible materials in the affections of the saints for offering something of Christ to God. Let us take note of the wood. It was Nehemiah's great exercise in the time of the recovery, that the service of God should go on and that the wood-offering should never be forgotten. He speaks of the wood-offering and the first-fruits. The wood-offering and the first-fruits are the first two great lines of concern for the saints in recovery. This leads us to speak about Christ in His wonderful manhood. It is not the tree, it is the wood; that is, it is something cut down and made of material use, some thoughts of Christ, which come to us by way of His death, and enable us to release our affections in a greater way Godward. Nehemiah mentions it twice over in his writing, as if it were in his mind one of the most important things that he could leave with his brethren, the remembrance of the wood-offering. The effect is that everyone who loves the Lord and who desires to be in His service, and to offer praise would have this in mind too, some thoughts of the uniqueness of Christ's manhood as under the eye of God.

Let us not be vague in our thoughts, dear brethren. Let us fasten on something definite, something connected with the humanity of Christ. Let us think of His touch upon some soul, the woman at Sychar, or the woman in John 20. How He went about, the Anointed of God, doing good, healing all that were oppressed of the devil. Let us think about Himself, His hands, His feet, His side, and His

mind; the mind of Christ. Let these things occupy us. One of these days, you see, we shall be ushered into a realm where there is nothing else to occupy us but Christ. It will be Christ all and in all. Now is the time by way of the fire and the wood to begin in the great general service of God. This line of consideration would greatly help us to have our part in it intelligently. I am not thinking merely of the brothers taking part in assembly. I am thinking of all of us, the brotherhood and the sisterhood, all having our part at all times in the service of God. Let us not at this late hour elect ourselves out of it, because this is the richest time; it is part of the night just before the morning. The word is to the priests. It is a matter now not of the altar, but of our hearts, our affections and our minds, that there should be fire there, that which enables the wood to burn. "Was not our heart burning in us?" two of them said. Christ was there. The wood was laid upon the fire, and thus they joined their brethren and had part actively in the service, adding their own rich touch. These are only impressions which I leave with you.

I turn to the next chapter. It is here a question now of moving further inwards. It is the tabernacle system which is being described literally, and we move inwards by way of the altar and then the laver, and we come now to a more inward position where the candlestick is, and the table, and the altar of incense. The candlestick was on the south side, and the table opposite on the north, and the incense altar before the veil. We are in the anteroom to the very presence of God in the ark. So we are moving in, and these holy furnishings provide us now with some more outlet for spiritual desire.

I would remark that chapter 24 is the last utterance of God from the tabernacle in this book. There are two great speaking places in Leviticus. One is out of the tabernacle, as in the first 24 chapters; and chapter 25 is from Sinai. That is not for nothing. We are here in the presence of the divine speaking from the tabernacle, out of the holiest, from off the mercy-seat, from His own immediate presence, and He is telling us His final wishes in regard to this intimate position before Him.

So He occupies us with the light and the candlestick, and then the bread on the table, and then we have a warning about the man who gathered sticks on the sabbath day and lost his life. That is to say, in our day these holy surroundings of the presence of God and His service, His time, are not to be trifled with. They are to be regarded holily, a sobering thought as we consider these great matters.

Here we are in the presence of the lampstand, or the candlestick, and the particular setting of it here is that of the children of Israel. Not Aaron and his sons, but the children of Israel, that is all the saints, are to "bring unto thee pure beaten olive oil for the light, to light the lamp continually. Outside the veil of the testimony, in the tent of meeting, shall Aaron dress it from evening to morning before Jehovah continually". We are led to enquire what the lampstand means, and what its bearing is upon ourselves. The lampstand is Christ. The lamps belong to Him, and I suppose they refer perhaps in New Testament language more to the assemblies. They have a bearing at least upon the local companies, and all the lamps are the same, one is not larger than the others. The lamps are the

same and on the same level. They are all to be kept alight with the same kind of oil, this pure beaten olive oil. That is to say, dear brethren, that the testimony is to be illumined amongst us in all our localities and it is to shine out. Christ is the great bearer of the testimony. The Holy Spirit is the great means of the light. But there are certain persons who are to see that the service is maintained. That brings us in, and challenges our effectiveness during the night-time, to ensure that the lamps will be trimmed, the light of the testimony will shine.

Corinth was suffering very badly because the lamps were burning very dimly. The apostle Paul in his care, in the spirit of the true Aaron, was attending to those lamps, or rather I should say he was getting the saints to attend to the lamps, a great deal having to be done, mostly in the provision of the oil. That had to be done before the light could shine out. As it says, "shine out before it" (Exodus 25:37). I understand that to mean that there is a definite radiation of light from the candlestick spreading before it. This is dependent upon the attention during the night from the evening until the morning.

We are led to ask then whether there are any priestly hands available in this place to see to the bringing of this beaten olive oil. Beaten things involve exercise which we are all to take up. The oil would be beaten in the houses. We read also that incense was beaten; and the gold was beaten. These are exercising matters. It means that the oil is brought fully available for the furnishing of the light. How valuable are the tents round the tabernacle, which are supplying this wonderful and essential ingredient for the shining out of the light in the holy place.

The light here would light up the table of shewbread, which speaks of Christ personally. It is of pure gold. The bread on it is the saints, and the saints after the order of Christ. We have been engaged with some wonderfully elevating things and this is another, the shewbread, the bread of the presence, made of fine wheaten flour; just after the order of Christ, and the light would shine on it. That is part of the testimony before God, that the saints are to be in our affections week by week. These loaves were changed week by week, and they were eaten. It bears somewhat on the Scripture saying, that we partake of one another. If we have affections or have a part in the service of God, or have spiritual features reminding us of Christ, it would be good to partake of one another in this sense. Love will do this, finding it not difficult, for it really belongs to the fellowship. Week by week there is the fresh thing continuing in the same order, but new frankincense; everything the same as to order; but fresh as to its placing, fresh as to its treatment. So week by week as we have our part in the Lord's supper, the service of the assembly, it is the same thing over again and yet eternally fresh. How marvellous it is!

Then there is the altar of incense, the golden altar, and on it there are the bowls for pouring out. So the incense is to go up to God, something is to rise in a priestly way in the service. I suppose in the very nature of things the holy place would have been filled with the fragrance of the incense. It was a fairly small chamber and there would be the light there, and the bread, and the incense. The priests' clothes would have been perfumed with the incense. It is like a man going out of the presence of God, his whole

being pervaded with the holy wealth of that place. What things we are engaged with during the night. There is no outlook here on the world, no windows at all; just the boards and the veil and the door and then the curtains, that is all it was, yet everything speaking of glory, indescribable glory, all to be taken account of in relation to Christ and the saints.

In Paul's second letter to the Corinthians he speaks in chapter 5 about some great things, mentioning eternity, and God's work. "He that has wrought us for this very thing is God" (verse 5). Not only wrought something in us but "wrought us". He has made the persons so that they can enter into eternal conditions at any time that God wants. And he speaks of the judgment-seat of Christ in all its transparency and manifestation! Paul says it made him love Christ. "The love of the Christ constrains us" (verse 14). That is the impression he had from the judgment-seat of Christ and the glory that is there! Finally, he can talk about new creation; that is what God has done, a great realm filled with what God has done! His work is in the saints, not now literal mountains and valleys and rivers, but the heights the saints touch, the depths and the freshness, the spiritual freshness! "If any one be in Christ, there is a new creation" (verse 17). There is plenty to occupy us. Then he says, "the old things have passed away; behold all things have become new: and all things are of the God". Lofty things, dear brethren! The light is as it were burning brightly and lighting up the whole of the truth. It enables Paul to speak to the Corinthians as he never spoke before of the high levels of the truth. May we be impressed with them!

Now just a final word as to the Song of Songs. It is a very attractive book which has occupied us much during the last few years. It is impregnated with glory and love, for it is Solomon's. Solomon is the son. Sonship involves glory and love. The Song of Songs, I believe, is written for us. I do not understand that it will ever mean so much to Israel as it does to us. It will mean something to them, no doubt, but it will not mean so much to them as it does to us, for we are in the closest proximity to the Lord as being of the assembly.

Certain things stand out, the things which belong to Solomon. He has a table, for instance, and the spouse sits at it, and all her fragrance is released as she sits at it. Then Solomon has a garden, and a chariot, and a palanquin, and a vineyard. He has all these things, each one meaning much in itself, but meaning more because it belongs to Solomon. How dignified Solomon's palanquin would be in its slow majestic movements, borne on the shoulders of his men! It reminds us of our part in the service of the assembly as it opens up in its glory. Bearing the palanquin needs more than one person. It needs the brethren to bear Solomon along in this way. Sometimes he must move quickly, so he has chariots, "The chariots of my willing people" (Song of Songs 6:12).

But our immediate point is that he has a couch. The writer speaks of the assembly, "Who is this, she that cometh up from the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant?" For us this is the assembly, this is the woman, literally Israel. There are pillars of smoke, much evidence of sacrifice, as the burnt-offerings and the other

offerings are going up. And there are the pillars of smoke now for it is a living thing. And now our thoughts are transferred to Solomon's couch, as if Solomon would rest where sacrificing affections are evidenced. She is coming, and now there is provided a resting-place for love, Solomon's couch. How the Lord loves to be detained where His own are! Even if it is only one! The Lord says in another connection: "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).

It is not merely one now. It is the assembly, I would say. So it says: "Behold his couch, Solomon's own". It is a resting-place in love, but he is not there alone, He is resting in the unreserved affections of the assembly. He has his spouse with him, the assembly. And so the ministry has come back to that now, it has come back to the glory of Christ, but the assembly with Him. So you will find that those who have the privilege of ministering to you will always speak not only of Christ, but of the assembly, Christ and the assembly.

So His couch is here, and it is guarded, for it is a precious thing. This is the assembly setting and it needs the assembly for the couch to be there. So we need assembly ministry, dear brethren, and we need to be thinking assembly thoughts and putting on our assembly clothes, and thus we make a resting-place for Christ, for the Son in His glory. "Threescore mighty men are about it ... They all hold the sword, Experts in war". Paul would not allow the Corinthians to use a partisan thought in relation to Christ. Some said, "I of Christ", making Him head of a group, so to speak. He would not allow that.

Peter would not allow it either. He would not allow any wrong thought to attach to Christ. He says, "who did no sin, neither was guile found in his mouth" (1 Peter 2:22). Paul says, "who knew not sin" (2 Corinthians 5:21). John says, "In him sin is not" (1 John 3:5). These are three of the valiant men with their swords, but there are plenty more. There is room for us all, dear brethren, to have our part in guarding this couch, and it is needed, for it is love's couch. It is love at its best, love in the setting of Christ and the assembly. It says, "Because of alarm in the nights".

I suppose there was never a time when the person of Christ was so much belittled. There has never been a time when there has been such an attempt to undermine the ministry of the assembly. It belongs to our time, during the night. So we need the mighty men and we need the swords. We need to guard these great matters of love until the day dawns and we are ushered into the presence of glory where there is no evil at all. What a day, dear brethren! We shall open our eyes and never have an anxious thought again; never think of any difficulties in the assembly; never have any indifferent thoughts about our brethren; never have to judge ourselves for any evil thought again about the Lord or about anything connected with the truth; never be afraid again of anything! It will all be untarnished glory, but until that time it is the night, and so these features are, I would submit, to fill it for us until He comes. May the Lord bless the word.

Christchurch, N.Z. December 1947.

AWAKING OUT OF SLEEP

P H Hardwick

Psalm 78:58 - 72; Mark 4:35 - 41; Judges 16:1 - 3; Luke 9:28 - 32

I thought it necessary to read these four passages to cover our subject, which is the matter of awaking out of sleep; starting with God Himself, and referring also to the Lord Jesus, and then referring to ourselves, the saints of the assembly. The matter of sleep provides a very rich field for thought in the Scriptures, and must be regarded according to its context. It is quite clear, for instance, that the sleep of Genesis 2, when God put Adam to sleep in order to bring out the woman, is a very different matter from the sleep of Peter and others on the mount of transfiguration. It is very different again from the sleep of the Corinthians, which meant that they had died, and died governmentally owing to spiritual lethargy. So we need to take every scriptural thought in its context.

Now starting with God in this great matter helps me to refer a little to the way God has revived the truth amongst us during our own time. The central verse for our consideration being, "Then the Lord awoke as one out of sleep, like a mighty man that shouteth aloud by reason of wine". It is a simile, of course; it does not mean that God was ever literally asleep. It does not mean that God was ever overcome with anything, even by the wickedness of Israel, or ourselves typically. It is a simile to enable us to understand that God changed His tactics, changed His

approach, that He started some new thing. Moreover, the Psalm being Maschil of Asaph, leads us to ask ourselves a great many questions as to our moral bearings. Maschil meaning instruction, and Asaph being the man who always raises moral issues, and leads us into the sanctuary to get before God and to find the answers there. He himself had been misled, as he tells us. In Psalm 73 he tells us he had misunderstood things, that at one period he was well nigh carried away by the prosperity of the wicked, that his steps had well nigh slipped, and that he was as a brute beast before God. That is what he came to.

Asaph, one of the great Levites figuring prominently in the service of God, reminds us that even the most spiritual amongst us have to find their own level, and conduct themselves in their service on moral lines, as well as according to their gifts. So Asaph in this psalm writes about God's way with Israel, His gentle, careful, powerful ways, and also about their response, a matter very much applying to our day, God has been very gracious with His people. Difficulty after difficulty has arisen, even from the first century, for we read of John saying, in the first century, "Even now there have come many antichrists" (1 John 2:18). Think of it. Why should God go on with that? But he does. John says moreover, "the whole world lies in the wicked one" (1 John 5:19); and yet God has gone on. What a blessed God we have, to go on all this time. And I say these things to bring the parallel of Israel's history into our own time; for God has been very tender. It says, for instance, "He made his own people to go forth like sheep, and guided them in the wilderness like a flock;

And he led them safely, so that they were without fear" (verses 52, 53). This is our God, this is what He has done.

But then the other part of the story is the response. What have the saints, speaking generally, done by way of response to God? As we look at the history of the assembly, and read the Lord's seven addresses to the assemblies, and ponder what He has to say, beginning with "I know thy works", we discover that the Lord has been scrutinising all the time. "I have against thee;" that is a very gentle way of putting it, for He says what He can that is good; but the answer that the Lord gives after His scrutiny is a faithful one. And it is a history including downfall, and breakdown, until the end of the chapter, where the Lord is seen outside, standing, knocking on the door; the people are inside, as it were, saying they do not want Him.

Now in order that we may have the spirit of these things intelligently before us, I am using the history of Israel to indicate that God had great justification at the time when it says, "He forsook the tabernacle at Shiloh, the tent where he had dwelt among men, And gave his strength into captivity, and his glory into the hand of the oppressor". It refers to God giving up the ark, and allowing it to go into the hand of the Philistines, in Samuel's time. Samuel personally seems to be withdrawn in those chapters in the early part of the book; from chapter 4 onwards he is not prominent. God withdraws him, perhaps so as to allow the true state of the people to come out. Sometimes God does that; He withdraws His servants. He put Paul in prison; He put Peter in prison, and

He put John in limitations. He withdraws His servants so that the true state of things may come out.

So we find that God gave the ark into the hands of the Philistines. I suppose it corresponds largely in christendom with the time when there was no real outstanding ministry of Christ. For centuries there was nothing much that we can point to in the history of the assembly to enable us to see the full thoughts of God in Christ, or the service of God. He had, as it were, allowed things to lapse, outwardly. They had gone down to a very poor level; and the resulting confusion and wickedness, I believe, touches God's heart, that things should get into such a state, when He had such great thoughts in His own mind for Christ and His own, for Christ and the assembly. We may say, that He awoke like a man out of sleep, like a mighty man that shouteth aloud by reason of wine. Even in our own time He raised up a man more than a century ago to take the sword from end to end of christendom, to issue the challenge of God's word against everything that was wrong. It was like Moses' command to go in and out of the camp from gate to gate, and slay every man his brother (Exodus 32:27).

Thus God has, in these last days, brought back a state of things like that of which the psalmist speaks, forsaking the old order, choosing something new. Bringing us into great things -- Judah (praise) -- Mount Zion (the assembly) -- His sanctuary like the heights, and great high levels of the truth -- and David, the Lord Jesus Christ in the character of the Beloved. That is the present time, dear brethren. I do not think I am departing from the meaning of the truth when I say that the revival at the beginning of

the last century is the fulfilment in an anti-typical way, of God awaking out of sleep, and bringing the best before us, so that we can enjoy it in our time. As we read down the Psalm, we find that things are there which have a most excellent name. It is Mount Zion, and David, and the heights, and there is feeling and tenderness and skill. This is what is going on.

Now Asaph, whose name means a gatherer (a very suggestive name for our time, the assembly time) would rejoice in reporting this great and powerful revival which has brought the very best before us in relation to the person of Christ, and His love, and the assembly, and the high levels of the truth and the skill in feeding God's people. So we may well ask one another whether we have awakened to see the kind of time in which we are. The Lord Jesus said on one occasion, commenting on the people's ability to discern the face of the sky and the earth, "How is it then that ye do not discern this time?" (Luke 12:56). This time! We would have to say, Do these things mean anything to us? Do we react in a living way? Are we having part in this great system of elevation and glory that God has brought in in the way of revival? This record is in the third book of Psalms, which gives us an outlook upon all the people of God. It begins, "Truly God is good to Israel", -- all the people of God. Surely under this type we can say everything is ours. Ours is the tribe of Levi; ours is the service; ours are the oracles. Everything belongs to us, but let us remember that it is all based on moral features. We cannot get anything spiritually lofty, unless we approach it through the moral avenues of Asaph and the sons of Korah, the great men in this book.

Now I speak of the Lord's awakening, and I turn to Mark's gospel for it, because there we have in a peculiar way the greatness of His Person. What is really in mind as to the Lord's awakening is that He is regarded as not actively intervening. He may awaken and intervene, but speaking in general, His intervention is not active for the moment, except on the part of those who belong to Him as being of His own. So I just bring this passage before you as suggestive of our own times. It is the evening time; it is the end of the day. "And on that day, when evening was come, he says to them, Let us go over to the other side". It is the end of the day, when all the results are coming in, and there is not much time left. The Lord's supper itself suggests that; supper is the last meal of the day, when there is nothing to follow but rest and ease and comfort. That is what is in mind, and that is partly what is in mind in the Lord's supper; that there is nothing more to come, but what is peaceful and glorious, and heavenly, and eternal. Anyone who takes the Lord's supper, and sits with the brethren in sincerity, will tell you that that is in mind. That is through grace our experience; without our being taken off the earth, for we do not move literally from where we are. Christ comes to us, and as He comes to us He glorifies us, in living links with Himself, and we may at the end of the day, by way of His Supper, enjoy the most glorious outgoings of the evening. "The outgoings of the morning and evening" are spoken of in terms of rejoicing (Psalm 65:8). We are in the time of the outgoings of the evening; and we are coming into the best. Not to partake of the Lord's supper is not only to miss the best, but to miss what I might call love's command, and the

Lord does not appreciate that. He appreciates our response to the command of love, and He answers it by giving us the best, at the outgoings of the evening.

Now this matter we have read of is not exactly the privilege side of our tasting what is heavenly, although I would say it is included, in a sense. But it is a matter of travelling over to the other side, in the way of testimony, meaning that we are regarded here as being on a journey, not as settlers, but as heavenly pilgrims and strangers. We cannot be pilgrims unless we are strangers; the scripture says "strangers and pilgrims". The pilgrim depends upon the stranger; the pilgrim is the one who is making a journey, and he has something in view, but he has not reached it yet. He is on the way, and what helps him to keep on the way is the fact that nothing detains him; he is a stranger here. Moses, as to time, was detained in Midian for forty years, but he was a pilgrim, and whenever he could, he moved towards the best. If he had a flock of sheep to look after, he took them to the mount of God. He had something good in his mind; he was on a pilgrimage; and what helped him was that he was a stranger, as he said "a sojourner in a foreign land" (Exodus 2:22). If you are a stranger to the world, the world is a strange land to you. That is what it should be, and that helps us.

Now I refer to Mark 4, so that on this pilgrimage, as I might call it, we might be definite. We can say humbly that the Lord has directed it, and the Lord is with us. He may not appear, as in this incident He is asleep in the boat, but He is with us. There are many things that Satan raises, like the great, fluid, uncontrollable elements of wind and sea. He raises them to impede the progress of the ship of

the testimony, and to overwhelm the occupants, including our Lord Jesus if such a thing were possible. The waves come into the ship; and if you read the three narratives in Matthew and Mark and Luke, you will be amazed to see the circumstances. It was evidently a very rough and stormy time. But the Lord was asleep in the stern, on a pillow, and we have to learn that; indeed it would not be of faith unless we did learn that. If the Lord were to appear publicly, as I might say, at every frequent interval to allay our fears, where would faith be? Faith is called for in activity, as Hebrews 11 shows; it is active faith; not just a definition of faith, "the substantiating of things hoped for, the conviction of things not seen" (verse 1). But faith is active! By it elders obtained a good report and the writer speaks to us about them; Abel, Enoch, Noah, Abraham. "By faith Abraham, being called ..." (verse 8) answered and went out. "By faith Abraham, when tried ..." (verse 17), answered also to that. So it is active faith, and our faith is to be active, not just something spoken about amongst the brethren. It is to fasten itself on the goal, and according to the passage before us I might say that the goal is the other side, where divine Persons would have us arrive. We may not immediately see the reason, but we are to reach the place in mind. It is a question of our making for something in a definite way. That is, whether we are going to see through a matter of some truth; or whether we are going to see through our earthly pathway to heaven; or whether we are going to see through an exercise to the end. Whichever way you like to look at it, it is a question of our getting to the other side. And the Lord will be with us; but He may not be active, He may not intervene, but He will be there.