A Divine Movement

and

our path with God today.

by

Frederick W. Grant

(edited)

The “Christian Update” series

Volume One

(A discussion, defense, reproof and exhortation

concerning the principles and practices of so-called “brethren”)

ISBN 0-88172-138-7

Published 1990 by

BELIEVERS BOOKSHELF INC.

P. O. Box 261, Sunbury, Pennsylvania 17801

The Christian Update series consists of outstanding religious writings of 19th century authors, which writings have been edited to make them easier to read and understand. We have a gold mine of truth from these God-gifted writers who opened up for us the Scriptures in a way not known for 1500 years. Unfortunately, today, many of these writings are not being read, or when read, are not easily understood, because the style of writing has changed in the last century from a strong emphasis on literary beauty (with long and involved sentence structure), to emphasis on simplicity and readability. Also, words have changed meaning or are no longer in common usage. Therefore, believing it to be the Lord's leading, I am editing some of these writings to make them easier to understand, while maintaining the writer's exactness of meaning and as much of his style as possible. Some footnotes have been added, and references to papers no longer in print and to events no longer well known, have been omitted. I pray that this "Christian Update Series” will help those who read it, to grow in the truth and give them a greater appreciation of their Lord and Savior, Jesus Christ.

Roger P. Daniel

Table of Contents

Introduction (By the Editor)

Chapter 1 Philadelphia: What is it?

Chapter 2 The Overcomer in Philadelphia

Chapter 3 “You Have Kept My Word”

Chapter 4 Holy and True

Chapter 5 “You Have Not Denied My Name”

Chapter 6 The Question of Association

Chapter 7 A Circle of Fellowship or Independency

Chapter 8 Clerisy and Ecclesiasticism

Chapter 9 Heresy

Chapter 10 The Assembly in its Practical Working

Introduction

Mr. Grant's “A Divine Movement” has been selected for Volume One of the Christian Update series because of the unique, practical and important truths it presents, not because it is an easy book to read even in its edited form.

These truths generally are not taught to Christians today, first because these truths are not popular — they do not agree with the position taken by most Christian leaders. Secondly, I fear that many of us who know (in differing degrees) and should be teaching these truths as a practical reality, have so let them slip that we shy away from presenting to others what we ourselves fail to practice. Thirdly, some may feel that the finer details of the truth about God's Church are too difficult for, or beyond the need for particularly the young Christian to know.

However, the most complete knowledge about God's Church and our practical relationship to it, is one of the most important doctrines (truths or teachings) that any Christian can learn. The Church is Christ's special object for this present dispensation. He is its heavenly Head, and each believer, simply by being saved, is a member of the body of Christ which is the Church. “Christ loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the Word; that He might present it to Himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish … For we are members of His body, of His flesh and of His bones … This is a great mystery, but I speak concerning Christ and the Church” (Eph. 5: 22-33).

I pray that the thoughts that Mr. Grant presents in what follows, concerning our practical relationship to the true Church, will cause each of us to carefully search both Scripture and our own hearts — two things that we often don't like to do, perhaps because we are afraid of what we might find. The subjects which Mr. Grant discusses definitely are the 'meat,' not the 'milk' of the Bible, but I believe that the words and thoughts of this book will be understandable to any Christian of at least high school age who desires — purposes — to chew up and digest the meat of Scripture, instead of simply being content with the easy, surface truth — the milk of God's holy Word.

The Bible quotations are from the New Scofield Bible except when wording is critical. Then, the very accurate “New Translation” by J. N. Darby or Mr. Grant's own translation, have been used. Also, the old-English words such as 'hath' and 'thou' have been updated to the 20th Century 'has' and 'you.' However, when reference is to God, the old English words “Thee, Thou, Thine” have been retained. Although I don't see any Scriptural reason for retaining these words, I have found that many Christians feel very strongly that the older words are more respectful to God than “You.” R. P. Daniel

Chapter 1

Philadelphia: What is it?

My purpose in this book is to follow a gracious movement of God and to show the Scriptural principles that characterize it. I also will discuss the difficulties and oppositions to this movement. My aim will be to exercise people with relation to it and to help those already exercised to settle questions that may disturb them. (The people involved in this movement commonly are called “brethren” or “Plymouth Brethren” although they do not accept any such name, Ed.)

I do not propose to discuss any history of this movement, for a history would prejudice minds in opposite ways by the introduction of names. We tend to make men commend the truth rather than making the truth approve the men who follow it. Therefore, I will look only at principles, with their necessary results on our conduct, only referring to history when necessary to explain their importance to us.

Each person then must apply the principles for himself. But with divine light and an unprejudiced soul truly before God, the application should be reasonably easy. It will test us, of course, as to whether we really are following God's path. Let us not seek to escape the test but find the blessing which God has for us in it.

When special times of sifting come, the sense of spiritual weakness and the love we have for one another would make us gladly seek escape. But, escape would be unwise and unbelieving. Satan is the sifter of God's wheat, and it is a serious thing to let him win, because sifting is God's method for purification. Take Simon Peter in the Gospels: he is in special danger, foreknown by the Lord as specially likely to fail, and yet Peter cannot be spared the sifting. “I have prayed for you,” says the Lord, not that you won't be sifted, not even that you may not fail, but “that your faith fail not; and when you are restored, strengthen your brethren” (Luke 22: 32). Here, good was to come from Satan's sifting, even for one who might seem to have failed completely under it.

What comfort there is in this for us! If the Lord is ready to put into our hands any work for Himself, what wonder if, first of all, He is pleased to let us, like Peter, find in sorrow and suffering the value of Satan's sieve in breaking down our carelessness and self-confidence.

Going on to the question at the head of this chapter, I propose to look briefly at the Lord's addresses to the seven 'churches' in Revelation 2 and 3, which addresses are prophetic of seven successive conditions of the Church at large, covering the entire period of time from the apostles' day until the Rapture. A great proof of this is the exacting correspondence between the prophecy and its historical fulfillment. Let's briefly look at the first five churches.

EPHESUS, to which, in its fresh eagerness, Paul gave the doctrine of the Church, here heads a history of decline. Outwardly, things still look good. The departure is realized only by God. First love is no longer there. This is the beginning of the end, a root upon which many evil fruits will develop if there is not recovery.

SMYRNA shows us the double attack of Satan on the Church in this weakened condition. Outwardly, there is persecution by the Roman Empire. Internally, there is the introduction of Judaism into Christianity which develops as the enemy's seed, the “synagogue of Satan” — the mixing together of true and false in a legal and ritualistic system claiming earthly possession and promise, and already slandering (blaspheming) the faithful remnant.

PERGAMOS shows us the lost pilgrim character of the Church. They are “dwelling where Satan's throne is.” The Nicolaitans, religious subjectors of the laity, now act as such, while Balaam-teachers seduce God's people into idolatry and evil alliances with the world.

In THYATIRA, we see the above fully developed in Romanism. That which Balaam-teachers did before as individuals, a woman (type or picture of the professing church) does now, speaking as a prophetess with the claim of divine authority. But God brands her with the terrible name of 'Jezebel,' the idolatrous persecutor of the true prophets in Ahab's day. However, development of this evil line ends here. A remnant begins to be marked out again (“the rest in Thyatira”) which prepares us for a different condition of things in the next address.

Accordingly, in SARDIS, we don't see Jezebel or her corruption. Things have been received and heard, but they are ready to die. The general state is death, but with a “name to live” and “a few names that have not defiled their garments” in this place of the dead. We have here the national (government-controlled) churches of the Reformation, with their more-Scriptural doctrine, but which is difficult to maintain in the midst of what (the world claiming to be the true Church) is spiritually dead, with only a name to live.

This brings us to PHILADELPHIA. If the previous interpretations are correct, Philadelphia must be something that has developed in the years since the Reformation, outside of the spiritually-dead state churches.

Philadelphia has the Lord's approval in a way that no other of the seven churches has, except Smyrna, with which, in another way also, Philadelphia is linked. Here the synagogue of Satan once more appears, as in Smyrna. There seems to be some revival of the Judaistic-principles typified by this, or at least something brings these principles to the front of the Lord's address.

It is understandable why Christians would shrink from appropriating to themselves the Lord's commendation found here, although that very approval must cause every Christian to desire the character which our Lord can thus commend. But, since no circumstance can make it impossible to fulfill the conditions necessary for His approval, there surely must have been Philadelphians (people with a Philadelphian-character) in every generation since these words of Scripture were written.

It is blessed to see that what the Lord approves in Philadelphia is given in such plain words: keeping His Word, not denying His Name, keeping the word of His patience. All this seems simple, and it is to one who is simply leaning on the Lord! Yet, if we apply it carefully, not letting ourselves off easily, these words will search us out to the very bottom.

Although there always have been individual Philadelphians, a Philadelphian-movement is another matter, and this is what we should look for as occurring sometime after the Reformation. Although we shouldn't flatter ourselves with being what we are not, we must consider that, if there is such a movement, what is our personal relationship to it? This may cause us anxious inquiry, and it would be very disappointing if a satisfactory answer was not available.

If the Lord has given me in these addresses, clues to His relationship to the successive phases of the Church on earth, then I must ask myself where I fit into this. If I do not belong to that line of development that ends in Thyatira (Papal Rome) and I do not belong to the state-churches of the Reformation, or those churches similarly constituted, then I must find my place either in Philadelphia or in Laodicea (the seventh church).

Now, if the Holy Spirit is at work in the midst of such a state of things as Sardis implies, not merely to sustain a remnant, but in testimony against evil, in what direction will He work? It will be to separate the spiritually living from the spiritually dead. He will lead Christians to seek out their own company, giving expression to the 'love of the brethren' — the meaning of the word Philadelphia.

This work of the Holy Spirit has characterized, in varying degrees, many movements that have arisen since the Reformation, which movements taught and practiced, more or less, the separation of Christians from the world and the communion (fellowship) of Christians as a visible reality. Every protest against the misery of an unsaved church-membership and every attempt to maintain the difference between the Church and the world has proclaimed the related truth of the Church's practical unity. Philadelphia — brotherly love — is a word that covers all this seeking to make visible the true Church, so long thought to be invisible because of being hidden in the world and in the religions of men.

Thus, 'Philadelphia' stands for a well-defined movement in the history of the professing church, which movement has assumed many different characters. These differences may be used to deny the nature of Philadelphia as defining any distinct path for God's people today, but this is only a superficial view of the matter. Other considerations will make us modify this first conception and make us realize that the Word of God, here as elsewhere, requires complete honesty in our obedience to it, to get His blessings. Let's now consider the first warning that the Lord gives us in the address to the church of Philadelphia (Rev. 3: 7-13).

Chapter 2

The Overcomer in Philadelphia

If the desire of the Philadelphian is the separation of the Church from the world and its restoration to visible unity on earth, how the Lord's words “you have a little power” appeal to us. Power for such work plainly is not man's, although God graciously acknowledges what is there. The ideal is not attainable, but this is to be distinguished from an impractical aim. Infidels have rightly declared that the Christian standard is not completely attainable, but every Christian knows that to “walk as Christ walked” is very far from an impractical aim.

If we are acquainted at all with the feeble efforts of Christians to walk with God, we must realize that, in the path in which Christ would lead us, we must have the deepest humility to escape the deepest humiliation. The warning given to the Philadelphian speaks volumes here, for all depends on his heeding it: “Hold fast that which you have, that no man take your crown.” It is by holding fast that 'overcoming' is accomplished for the Philadelphian, since this verse (Rev. 3: 11) gives the only evil that is in view in Philadelphia.

Philadelphia's “little power” makes the above warning more impressive. The unattainableness of the ideal, the little progress that we make towards it, the weakness manifest in others as in ourselves, all combine to dishearten us. But, that which often seems to be the failure of principles is only our failure to act on the principles, but this is bad enough. If the principles have failed by not being carried out; if they are too heavenly, would it not be wise to 'materialize' them somewhat? If a lower (more earthly) path is more practical, is it not better? Don't you realize that to give up a single point of the Lord's will is to give up 'obedience' as a principle! How many points we then give up is only a question of detail.

It is not difficult to find the wrecks of failed Philadelphias littering the centuries since Luther. Every genuine revival, being the work of the Holy Spirit, has tended in the Philadelphian direction. It has brought Christians together, it has separated them from the world, it has proved afresh the power of Christ's Word, it has revived the sweetness of His Name. The sense of evils in the professing church, intolerable to the aroused conscience, has forced many, in obedience to God's command, to “depart from iniquity” (2 Tim. 2: 19).

Is it not the constant reproach of such movements that, in a generation or two, they sink to nearly the common level of things around? They have not been able to retain the blessing. If gathered to some principle that the natural conscience owns, or some assertion of right that men value as their possession, such movements may still grow while the old men weep at the remembrance of past blessing, now lost, and realize their temple to be in (spiritual) ruin.

All this must take place unless God prevents it. The first generation had to break through natural surroundings at the call of God, and they willingly followed Him in suffering and self-denial. Then their children came into the heritage their fathers had obtained for them, but without the exercise that their fathers had. Nature attracts them to the path by force of habit. They accept easily and easily can let go. They don't know the joy of sacrifice. They don't have the vigor gained by painful work. So, it is easy to predict what will follow, not necessarily from anything wrong with what they hold as truth, but from the incapable, unexercised hands that hold the truth.

The argument of success resulting from such failure, deserves consideration. Does success, as men count it, imply that the success is good in God's eyes? Or conversely, does failure and break-up prove that the wrecked thing was evil? Carry out honestly such a supposition and see where it will lead you. Take, for instance, the Church in the days of the Apostles, as seen in Scripture, and the blessed truth given it at the beginning. Where will I find this Church or the truth possessed by her when I come to the beginning of uninspired history?

The answer is plain and terrible; God even prepared us for it. It was needful even 1900 years ago that Jude (v. 3) should exhort us to “contend earnestly for the faith once delivered to the saints.” Paul speaks of “the mystery of iniquity already at work” (2 Thess. 2: 7), and he and Peter, of the special evils of the last days. John found the signs of the 'last time' in there being already “many antichrists” (1 John 2: 18).

Outside of Scripture, the historical church, in the words of J. N. Darby, “never was as a system the institution of God or what God had established, but at all times, from its first appearance in ecclesiastical history, the departure as a system from what God established, and nothing else.” And as to doctrines, “it is quite certain that neither a full redemption nor a complete, possessed justification by faith as Paul teaches it, a perfecting forever by Christ's one offering, a known personal acceptance in Christ, is ever found in any ecclesiastical writings after the Scriptures, for long centuries.”

So, what about this apostolic church which seems to have vanished? Were its principles at fault in its quick failure? What principles of Scripture secure us from failure? Scripture exhorts us, if we are Philadelphians, to “hold fast,” and this recognizes the danger of not holding fast!

No one should be surprised, then, that the wrecks of Philadelphia are strewn along the road, while Rome retains her boasted unity and power over people. It is accounted for by the simple Scriptural fact that error roots itself in the world easier than truth. So the Lord asks by Jeremiah (2: 11), “Has a nation changed their gods, which yet are no gods? But My people have changed their glory for that which does not profit.” May we not argue the reverse way, that in an adverse world with Satan's power rampant, if a people could find a way of steady Scriptural increase and prosperity, this exceptional vigor would have to be accounted for, and not the fact of reverses and discouragements.

We clearly should understand what the Lord's warning words mean: “Hold fast that which you have, that no man take your crown.” What are we to “hold fast”? It is not a certain deposit of doctrines. I do not deny such a deposit or that it should be held securely, but this is not what the Lord speaks of here, as it is in the message to Sardis.

The comparison between the two is important. It is said to Sardis, “Remember therefore how you have received and heard, and hold fast and repent.” There, a measured amount, a clearly-defined deposit of truth is indicated. This is instructive when we recall what Sardis stands for. A wonderful blessing was given in those Reformation days. They had received and heard many important truths and they knew the value of it all. But, in their eagerness to secure it for the generations to come, they put it into creeds and confessions. They weren't wrong in this, for they had a right to say for themselves and to declare to others what they believed they had received from God. Those confessions, when read by the light of the fires of martyrdom for the signers, are blessed witnesses of the truth for which, when felt in power, men willingly could give their bodies to the flame.

But the wrong was that they took those creeds and forced them, with all the emphasis that penalties enforced by a State-church could give, upon the generations following. Their measure of knowledge only, was to be that of their children. If there was error in the creed, that error must be continued. Finally, all this was placed for maintenance into the hands, not of spiritual men, but of the world church they had started!

The Holy Spirit thus was grieved and quenched. He was leading them far beyond where they actually stopped and was ready to lead them into “all truth” (John 16: 13). But they wrote their creeds, not just to show how far the Lord had led them, but as the ultimate degree of knowledge. Henceforth, it was to what they had received and heard in the 16th century, that they looked back. The word was no longer, as with the Reformers themselves, “On with the Holy Spirit, our Teacher,” but rather, “Back to the Reformation.”

The words of the Lord to Sardis are, therefore, marvelously accurate, saying literally, “You have taken the measure of truth you have, as if it were all the truth. Well, you have limited yourselves very much, but at least be true to what you have: be watchful and strengthen the things that remain, that are ready to die.”

Philadelphia is also called to hold fast, but hold what? What she has, of course; and that is a little power and Christ's Word kept and His Name not denied. Notice that there is no longer a measured quantity. Nor is it His commandments or His words, but His Word that is to be held securely. The distinction is drawn in John 14: 21-24. Love is not measured by profession or emotion, but by obedience. The Lord says, “He who has My commandments and keeps them, he it is who loves Me.” The response to this is, “and he who loves Me shall be loved of My Father, and I will love him and will manifest Myself to him.”

But there is a deeper love than that shown by keeping commandments. It is a love which takes account of all God's Word, whether positive command or not. And here, God's response is correspondingly greater, “If a man love Me, he will keep My Word (not Words) and My Father will love him and We will come to him and make our abode with him.” Here is a full and permanent communion not found in the previous case.

Philadelphia has kept — is keeping, as long as she remains Philadelphia — not His commandments but His Word as a whole. She doesn't know it all; that is impossible. Just for that reason, she doesn't have a certain amount of truth to which she is faithful. She is like Mary at the Lord's feet, to listen and be subject to whatever He communicates. His Word as a whole is before her. Not limiting the Holy Spirit, she is willing to be led on. Her ear is open. She has the blessedness of the man “who hears Me, watching daily at My gates, waiting at the posts of My doors” (Prov. 8: 34).

Of course, this is not unique to any special time, for it is always God's way to lead on one who is ready for His leading. But since the mid-1800s, Scripture has been opened to us more as a whole than at any former time since the apostles. Further, this has been in connection with a movement that has all the features of Philadelphia. Certain great truths, having been recovered to the Church, have helped to open up in a new way both the Old and New Testaments. The dispensations have been distinguished; the Gospel cleared from Galatian error (law-keeping); our place in Christ learned in connection with our participation in His death and resurrection; the real nature of eternal life and the present seal and baptism of the Holy Spirit in contrast with all former or other Spiritual operations and gifts, has been learned; and the Rapture has been distinguished from His Appearing. We owe it to the Lord to fully acknowledge what He has done. Must we not connect it to the fulfillment of Christ's word to Philadelphia in contrast with the “received and heard” of Sardis?

So we must ask ourselves the solemn question. Is the previously discussed attitude still maintained and is it to be maintained? Are we to go on, still learning from the Lord, or are we now to be content with no more than these blessed truths? A large measure is still a measure, and once we get back to what we have received, we accept the bucket in place of the flowing well. At the feet of Jesus, who will presume to say that we have all of His blessed Word?

Chapter 3

You Have Kept My Word

The more we understand what is implied in the keeping of Christ's Word, the more we will realize its importance. To really keep Christ's Word implies going on with Him in steady progress, not wilfully permitting any part of it to be dark, unfruitful or in vain for us; not allowing ourselves to be robbed of difficult books or chapters. We often permit this to happen without a thought about it, as if God had given us too large a Bible and we were confused rather than served by the largeness of His gift. Do we really believe that “all Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3: 16)? Are we sure that this is true of prophecy, history, type, parable, even of the long genealogies, of the lists of David's officers, of the cities of Israel, etc.? Are we personally seeking to make all of it profitable to us?

Let us be absolutely honest with ourselves and with God. If we do not accept the profitableness of all Scripture, are we not denying in some measure the doctrine of God's inspiration of Scripture? If so, then we are not “men of God” for whom all Scripture is fruitful (2 Tim. 3: 17).

Is this not a serious matter? Take the admonition from the typical history of Israel. Was it not evil that Israel, brought into the promised land by God's power, failed to possess it all? Is it not a serious matter that for us also, “there remains very much land to be possessed?”

Two things — apart from unbelief as to the inspiration of God's Word — are used to argue against the above, but they are both evil, unbelieving arguments. However, since they sound reasonable, they need exposure.

The first is an old argument of Isaiah's day (Isa. 29: 9-11) against the divine vision. Delivered to the learned with the request to read it, the answer of the 'learned' is, “The book is sealed.” So today, man's argument is, “The language can't be understood: history, type, parable, are strange speech. People everywhere disagree as to the interpretation. How can we succeed where so many have failed? What good is guessing?”

Of course, no good can come from guessing, for uncertainty as to truth makes it dangerous to proceed or even to stand still. The plain duty of every Christian is to keep on the firm ground of known truth. Scripture has been used so carelessly as to make it the mere plaything of the mind, hardly to be taken seriously. However, there is certainty at every point for anyone who, in faith, will seek it. “If any man lack wisdom, let him ask of God … and it shall be given him” (James 1: 5). “If any man wills to do His (God's) will, he shall know of the doctrine, whether it be of God…” (John 7: 17). If we believe that God deals truthfully with us, the above verses must be true. So, let us use the greatest care as to the interpretations that we accept. Otherwise, free license is given to the imagination.

The second argument, which also is as old as Isaiah, is the most widespread and the most dangerous. It is the language of the people, not of their leaders. It appears as the language of humility: “I am not learned, so I can't understand.” This denies the all-sufficiency of the Holy Spirit as the Teacher of Christians, or it denies His presence with His people. It makes the understanding of God's things to depend on a man's education or on his I.Q., instead of on the Holy Spirit. It makes Christ, who dwelt among the poor and the needy, now to only reveal Himself to the educated, intelligent and wealthy. It makes the Lord's disciples, those unlearned Galileans, an anomaly for all future times. It gives the intellect a huge practical advantage over the heart and conscience — the moral being. It makes the learned the judges of truth for the unlearned. It makes Scripture filter through the minds of the learned before it is fit to be the living ministry of God to others. Thus, it subjects the many to the few, and fulfilling its own argument, makes Scripture inaccessible and impracticable for the mass of mankind. What wonder if, under the influence of such a belief, people find what they expect to find — a closed instead of an open Bible. What wonder if the Holy Spirit, grieved and limited by the unfaithfulness of Christians, will not “lead us into all truth” (John 16: 13).

The above isn't intended to discredit learning or to deny the right place of intellect in the things of God. In spite of sin, one who believes God must believe that God has made his understanding, reason, imagination, conscience and heart all for Himself. Consequently, when one receives the gospel and is in real nearness to God, all these things are made alive and greatly enlarged. Let a man really desire to know this God who has revealed Himself to him; let this desire be his top priority in learning, and then every bit of truth that he learns will be the means of daily strength and growth — not monstrous as when only the head develops, but the growth of the mind, heart, conscience, all alike and together, on towards the perfect, always proportionate man.

This learning from God is the privilege of every Christian, regardless of his social-economic-educational position. Christ said, “Labour not for the food which perishes, but for that food which endures to everlasting life” (John 6: 27). This food is spiritual knowledge — knowledge of the highest kind, which is needful for the proper control of every other kind of knowledge. Since “all things were created by Christ and for Him” (Col. 1: 16), it is not possible to see things aright until we connect them with Him for whom they were created.

Then, all natural science will become spiritual science; all -ologies will work into theology. What value will the world be to me if it is not God's world? Since the world and even the universe were made to manifest Him, how great should my interest be in them! Christians are partly guilty for the neglect which has allowed the natural sciences to become the possession of unbelieving men. So, instead of Christianity standing firm on the two feet of Nature and Scripture which both testify of God, it limps along with one useless foot a burden on the other.

Knowledge? Yes, labor for knowledge, but first get Christ who is the key to it, and then the whole field lies open to you. Take possession for Him of all things. Labor, be loyal, be in earnest: “every spot that the sole of your feet shall stand on shall be your own.” Labor more earnestly for spiritual food than for what you call your 'necessary' food. Every instinct of your spiritual nature desires spiritual food and if these are denied, starved, neglected, you will dwarf yourself spiritually and become satisfied with what is almost starvation. Only eternity will reveal to you the extent of your loss, but then, it is too late.

As I have said, I believe that God has since the mid-1800s opened up the Bible to us in a remarkable way, and now He is testing us with it. Alas if we turn away! Are not these newly-revealed truths for us? Do we have faith in Him who has given them to us, that He has not mocked us with His gift? Shall we be bewildered and oppressed by the greatness of these riches? The field is boundless, but its green pastures and glorious distances invite us to explore them. Where are the people who find in the labor needed for this exploration, the necessary exercise for spiritual health and vigor? Here are endless beauties and glories, so little realized, which can be the possession of all of us because they belong to all of us! Do you say that your measure only can be small? Beloved, have you earnestly tried to find your measure?

Are you positive that you have reached your God-given boundary line? Could you tell God that you are honestly and with your whole heart working hard to learn with Him all that He has for you? If so, God's rule, given in several places including Mark 4: 25, will apply: “To him who has, shall more be given.” Where, then, will your limit be found?

Think of what God has done for us in giving us these things! Here is continuous occupation for us. Is that a loss or a gain? With the necessity of much occupation with the things of the world just to get daily food and clothing, is it loss or gain that we should have, at the same time, an equal necessity for spiritual things?

It is a necessity. “Labor not for the food which perishes but for that food which endures unto everlasting life” (John 6: 27) was spoken by lips that cannot lie, and here, the spiritual labor is said to be the more necessary. Who will disagree with the Lord? Who will say that this rule applied only to the Galilean peasants who could follow Him, not because of the miracles, but because they ate of the (spiritual) loaves and were filled, and does not apply to the hard-worked masses of today!

The necessity for this spiritual labor is inherent to the spiritual life itself, and has its corresponding reward and blessing. Among other things, it balances and relieves the natural labor. The weight of the earth's atmosphere presses on the average-sized man with a force of about 14 tons, yet we are not conscious of it because, as the air penetrates the body, there is an equal force acting outward. In like manner, the pressure of natural things can be met by the opposing pressure of spiritual things so that we may walk at ease and in freedom. I'm sure that you will find this true, for spiritual occupation increases our faith and spiritual energy, enabling us with divine power to meet life's demands.

Our spiritual land is good, but it must be cultivated for its value to be realized. Then, the profits from it will make it impossible for us to be spiritually poor. Unworked, however, our heavenly inheritance still will leave us in spiritual poverty on earth. Since we need so much occupation with our own things to meet the constant demands on us in the world, God in His faithfulness to us has not put the truth into creeds which we might easily learn by heart and lay aside, nor has He written everything out so plainly that there is no difficulty in understanding it. Bitter arguments have raged about even basic fundamentals. It is better in God's thought, that we should have constant need for reference to, and the most careful study of our Lesson Book, caused by exercises of the most painful nature, than be allowed to sink into spiritual laziness.

Most truth is not in the plain language of the epistles. The Lord taught much in parables. The book of Revelation uses symbols almost entirely. The Christian truths in the Old Testament are taught in types and history, which we are taught to allegorize. The man of understanding in Proverbs is expected “to understand a proverb and its interpretation, the words of the wise and their dark sayings” (Prov. 1: 6). So, “if you cry after knowledge and lift up your voice for understanding; if you seek her as silver and search for her as for hidden treasures, then shall you understand the fear of the Lord and find the knowledge of God” (Prov. 2: 3-5). We even are told that “it is the glory of God to conceal a thing” (Prov. 25: 2) — hiding it where a diligent person can find it as a reward.

All this implies a personal labor that cannot be delegated to another, although we all are to help one another in it. God does not recognize a laity to be spoon fed once or twice a week, taking with little question what is given them. God does not recognize a division of labor — worldly things for the common people and spiritual things for a special class. No, we personally are to “be able to comprehend with all saints, what is the breadth and length and depth and height” (Eph. 3: 18). Indeed, we need every Christian to help us understand the Scriptures.

Of course, there are God-given teachers. No one with Scripture before him could deny that. But Scripture does not restrict teaching to the teachers, any more than it confines evangelizing to the evangelist. It is the intended glory of all these special 'gifts' to enable those whom they (the teachers, etc.) speak to, to do without them — to send men from themselves to Christ. Sitting at His feet, then, we hear Him say, without reference to any special gift, “one is your Master (Teacher), even Christ, and all you are brethren” (Matt. 23: 8).

Teachers are special helps given to the entire Church by the ascended Lord, and he who undervalues the help given, dishonors the Lord from whom the teachers have their mission and qualification. But men often turn special help into special hindrances and this often has been done with teachers. The moment the teacher is allowed to give authority to the truth — making it true because he says so — instead of the truth he teaches giving him authority; the moment the teacher is allowed to come between men and the Word, instead of bringing them to the Word; the moment the teacher is made the substitute for personal labor in the divine Word instead of a help and encouragement towards personal labor, then there is perversion of the gift and disaster follows! The whole evil of the Church teaching — man's rule usurping God's rule — has come in this way. Clergy and laity are thus formed.

The message to Philadelphia presses on us that Christ's Word, which all Scripture is, is given to His people, and those who keep (obey) it are commended by Him. What I have been urging is that, for this, they must know for themselves what it is that they are to keep. All Scripture is before them, and they cannot have the spirit of a Philadelphian if they willingly allow any of it to be taken from them; if their Bibles are willingly permitted to lack, as it were, whole pages, perhaps whole books of what is inspired of God for our profitable use. Further, the need for earnest, untiring labor in the Word is what is insisted on as necessary for all progress, for the maintenance of spirituality and for a right state with God on the part of all of God's people, not of just a special class.

Let me further press the last part of this theme. What a new state would begin for us if we would find that between our necessary work in the world and our still more necessary and fruitful occupation with Scripture, our time was so fully taken up that we would have little or none remaining for anything that was not absolutely productive and profitable; if all that was idle, vain and frivolous, disappeared out of our lives; if the newspaper (radio, TV, etc.) were supplanted by fresh discoveries in the things of God.* Peter exhorts us that “laying aside all malice and all guile and hypocrisies and envies and all evil speaking, [we should] as newborn babes, desire the pure milk of the Word that we should grow thereby” (1 Pet. 2: 1). God does not desire us to remain babes. The milk is to make us grow up spiritually. Peter conveys to us in these words some of that energy which, under God, had helped to make him, the unlearned Galilean fisherman, a leader in divine things. We are to be, he says, as ardent after the Word as a newborn babe is for milk! The one business of a newborn babe is to get milk. Is the Word of God sought and longed for like that in your life?

Then notice the exhortation concerning the incompatibility of spiritual occupation with “all malice and guile and hypocrisies and envies, and all evil speaking.” If the Word of God is feeding our souls, all evil things will pass away just as the dying leaf falls, crowded out by the new bud. Psalms 1: 1 gives us a delightful picture: “Blessed is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful.” This is the negative side, but the positive side follows, and the power is in this: “But his delight is in the law of the Lord and in His law does he meditate day and night” (v. 2).

This is a sweet and glowing picture. Look at the result: “And he is like a tree planted by the rivers of water, which brings forth its fruit in its season; its leaf also shall not wither, and whatsoever he does shall prosper” (v. 3). It would be a blessed thing if that picture was true of each one of us.  

Chapter 4

Holy and True

“You have kept My Word” is the first commendation to Philadelphia. The people thus commended are first of all Philadelphians, so what God commends in them is all the more important. Let's emphasize that, while God is speaking to a company of people who are characterized by love of the brethren, His praise is not that “you have loved the brethren.” This does not even form a part of the commendation, which is, rather, “You have kept My Word and not denied My Name … you have kept the word of My patience.” Yet, in the promise to the overcomer, God does refer to their Philadelphian name, for inscribed on the pillar which he who has only “a little strength” finally becomes, is not only “the name of my God” and “my new name,” but also, “the name of the city of my God, the new Jerusalem.” This city is the eternal home of the brethren (believers in Christ) and has, I believe, distinct reference to Philadelphian-character. However, in His approval of them, He says nothing of this character. Why?

The title under which the Lord addresses them fully accounts for it. He is addressing Philadelphians. Thus, if people don't have this character, He isn't talking to them. He is speaking to those who seek the recovery of the true Church which should have been like “a city set on a hill (or) a light on a candlestick,” but which has dropped almost into the invisibility that men ascribe to it. God's first words remind these seekers of Church-visibility of His holiness and truth: “These things says He who is holy, He who is true.” How much they will need to remember this!

Think of the Church that is so scattered and which we would so desire to see restored. What are we to do for its restoration? Shall we proclaim to all that it is God's will that His people should be together? Shall we spread the Lord's table, free from all denominational names and terms for communion, and invite all who love the Lord to come together? The one loaf on the table does witness that we are one bread, one body, and there is no body that faith can own, except the body of Christ. Why then should we not do this?

I answer, “Tell them that the Lord welcomes all His own, but also tell them that it is 'the Holy and True' who welcomes them, and that He cannot give up His nature.” How has the true Church become the invisible Church? Is it her misfortune or her fault? Take these seven epistles of Revelation 2 and 3 and trace the Church's descent (as we did in Chapter one) from the loss of first love in Ephesus to the allowance of the woman Jezebel in Thyatira, and on through dead Sardis to the present time. Can we just ignore the past and simply, as if nothing had happened, begin again?

Suppose all Christians accepted your invitation and you were really able to assemble all the members of Christ at the Lord's table with their jarring views, their various states of soul, their entanglements with the world and with their evil associations. Would the Lord's table answer to the character implied in it being His table? Would He really be owned and honored as Lord (Master) in that coming together? With the causes of all the scattering not judged, your 'gathering' would be a defiance of the holy discipline. It would be another Babel (confusion). Do you think that outward unity is so dear to Christ that He would desire it apart from true confession, cleansing and fellowship in the truth

This address to Philadelphia intentionally opposes all such thoughts. Why doesn't the Lord present Himself here, as He did to Sardis, as the One who “has the seven Spirits of God and the seven stars” — fullness of spiritual power, with His people in His keeping? It may seem strange that dead Sardis is thus reminded but not Philadelphia. However, such a statement to Philadelphia would indicate the recovery of the Church by their own means. To Sardis, the statement is exhortation instead of assurance. Rather, Philadelphia needs the warning that they are living in the last days — days of apostasy (falling away) — and thus must guard against an outward unity that would set aside all the godly value of unity. How perfect, in its place, is every word of God!

Let's notice again what the Lord commends. “You have a little power … have kept My word and not denied My Name, and … have kept the word of My patience.” Mark these 'My's' which occur eight times in this address. They show that the true Philadelphian clings to Christ, to His Word, to His Person, to His strangership in the present time, and to His certainty of the future. The work of a Philadelphia is to obey Christ, to hold fast the truth as to Him and to be waiting for His coming. The work of gathering will look after itself if the above is done. The Lord will see to that! Christ the Center is to unite us, not something that is external to Him. Thus alone will there be fruit for God and commendation from Him who here speaks to His people.

It is easy to see how the Philadelphian character may be lost by a false idea of it. Real true brotherly love is a precious thing, but see where the apostle Peter puts it: “Add to your faith, virtue; and to virtue, knowledge; and to knowledge, self-control; and to self-control, patience; and to patience, godliness; and to godliness, brotherly love” (2 Peter 1: 5-7). In God's order, many things need to come before brotherly love. No doubt, all of the above things are true of all Christians to some degree, but there is a relationship of these things one to another, shown in the order of appearance in this verse, and that is what is important here. There is no true love of the brethren — no Philadelphia — unless all these things are found in it. For it all, Christ must have the first place in our lives.

Philadelphian-gathering is to Christ, and it is Christ who gathers. A common faith, a common joy, a common occupation find their source in the outward sign of the spiritual bond that unites us. Those who know what gathering at the Lord's table means, know that communion there can only be hindered by the presence of what is not communion. Harmony cannot be increased by discord. I'm not speaking of lack of understanding. Rather, I'm speaking of an unexercised conscience and of a heart not receptive to divine things (which means it is receptive to worldly, fleshly things). How must the power of the Holy Spirit be hindered by such! The Scriptural rule for times of decline is to gather “with those who call upon the Lord out of a pure heart” (2 Tim. 2: 22) and the way to find those is not to advertise for them, but to “follow righteousness, faith, love, peace,” walking on the same road that they are on. The Lord will bring you together.

If we really seek the blessing of souls, we will guard carefully the entrance into fellowship (the breaking of bread). We are responsible to see that such an entrance (reception) is “holy and true.” Careless reception is the cause of much trouble and is part of the cause of the general decline in spiritual things. “Evil company corrupts good morals” (1 Cor. 15: 33). Men cannot walk together unless they are agreed. When trial comes, as it will, those who have never been firmly convinced of the divine reason for the position they have taken, will scatter and flee from it with reckless haste, carrying with them an evil report of what they have turned their backs on. Such persons usually are beyond recovery and often develop into bitter enemies of the truth.

We are taking a great responsibility on ourselves if we press people to take a position for which they are not ready; in which, therefore, they act without faith. The apostle Paul warns us of the danger of leading people who do not have an exercised conscience, to follow a faith that is not their own: “Whatsoever is not of faith is sin” (Rom. 14: 23). No wonder that there are wrecks all along the road of a 'divine movement' for which real, exercised, personal faith is so constantly required, and in which so many are trying to walk without it. We should remember that it is the Holy and the True who is seeking fellowship with us, and only that which answers to this holy and true character can survive the tests that surely will come.

Chapter 5

You Have Not Denied My Name

Philadelphia is produced in practice only by understanding and obeying Christ's Word and by a new sense of relationship to Him and of what He is to His people. Every genuine revival has something of this character. I am here speaking of the revival of saints, although the effect will be seen in a new power for the saving of sinners. When genuine interest in the Word of God is revived and the love of Christ is felt in new power, increased communion with Him will cause the 'communion of saints' to be more valued and sought after; and the desire to be obedient will cause any yoke with unsaved to be an intolerable bondage.

If such a revival were felt in the whole Church, every unequal yoke (2 Cor. 6: 14-18) would be broken by the energy of the Holy Spirit and the whole Church would be brought together! But such a complete revival has never taken place, so the consequence of partial revivals has been more or less to separate Christians from Christians — those who want to go on with the world from those who do not. Hence, every such godly movement has to bear the reproach on the part of both the world and of many Christians of causing divisions, as the Lord's words declare that He came to do: “not to send peace but a sword” and to make a man's enemies to be “those of his own household” (Matt. 10: 24-39).

In such a situation, compromise and expediency soon begin their fatal work. That which the Holy Spirit alone can accomplish, is taken in hand by the wisdom of man. Scripture is perverted for their 'causes,' for they cannot do without Scripture. Truth is partly suppressed or ignored; the cry of 'love' is invoked; and liberal tolerance with the promise of wider and speedy results, becomes the method of operation. From such activities of men, the religious confederacies of today have arisen with their large followings, which seem so triumphantly to justify them, but in which the truth of God tends to be watered down or ignored so that men may keep peaceful company with one another.

The uncompromising truth does arouse men and set them at opposition. The jarring sects of Protestantism have arisen from those 'private interpretations' of an open Bible, which 'wiser' Romanism has condemned in favor of what is strangely called 'catholic' (universal). Rome's word is not compromise but authority. Protestantism also dislikes the word compromise, preferring the word tolerance. They say that you must be liberal in divine things — the very thing in which you have no rights, for the Word of God claims to have the highest authority. Scripture is not tolerant! “If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord” (1 Cor. 14: 37).

Therefore, the sharp-edged teaching of 'all Scripture' tends to be in disrepute today. As men did with Jesus in His day, so now, they bow it out. They seldom allow Scripture to dictate to them where obedience will cost them much. There seems to be only a few people who are ready to receive and welcome all the truth of God. There can be no other reason why all Christians are not of one mind today, than that they do not desire at all costs to follow the truth. The Lord Himself says, “he who wills to do God's will, shall know of the doctrine” (John 7: 17). How could it be otherwise? What then does the confusion in Christendom tell of the condition of God's people?

In general, the problem is not strife about doctrines, but laziness and indifference to them. Some, very active in evangelism, almost have given up doctrine as only hindering their work. However, if they pause to realize the meaning of this, they must admit that either God or they are mistaken, because God's Word is full of doctrine (teachings) which we are told to obey. On the other hand, how many simply have received what they have heard without exercise about it, without following Paul's rule to “prove all things, hold fast that which is good” (1 Thess. 5: 21).

As a consequence of carelessly receiving many things, Scripture seems inconsistent and unintelligible. The searching of Scripture brings only perplexity. People who hold Scripture in a general way but give up its 'minor' details, would be astonished if they really knew how much of what they think that God has given them, is not the living Word of God at all.

This carelessness and laziness affects even the most fundamental truths about the Person and work of Christ. There are many conflicting views about atonement in the so-called orthodox denominations. What is the remedy? Many answer, “Leave out the views; do not define.” But suppose Scripture defines. Then they will say, “Don't go too deep into Scripture.” But Satan is the one who suggests this. He says to one person, “Be humble, don't imagine that your opinion is better than anyone else's,” and to another, “Be charitable: good men differ about these things,” and to another, “Don't contend for this: you will make enemies, you will lose your friends,” and to another, “You are not learned: don't occupy yourself with what requires a theologian to decide,” and to another, “The 'church' has settled this.” Getting more the dragon's voice, he says to another, “Surely there are mistakes in the Bible: you do not mean to contend for verbal inspiration?”

The form of the argument varies, but the voice is that of the liar, the one who “abode not in the truth” (John 8: 44). Satan's constant aim is to discredit the truth. “Don't go too far; Don't be too sure; Don't be dogmatic; Don't be uncharitable.” The Devil knows exactly what approach to use that will make each of us most responsive to his touch. Further, he can mix his poisons so well, that there is little taste or smell of the main ingredient, but it will do its evil work.

The easy-going apathy of Christians is amazing, that will allow their best blessings to be stolen from under their eyes. In other matters, they quickly fight for what is theirs. “The children of this world are, in their generation, wiser than the children of light” (Luke 16: 8). Many Christians have all the wisdom of the world in worldly matters, but the most childish incapacity in the things that should be theirs as Christians.

What is the meaning of this word to Philadelphia, “You have not denied My Name”? Perhaps you think of such denial as gross apostasy or as the lapse under pressure of past days of persecution when a little incense offered to some heathen god would save a Christian's life. Since few are tested that way now, you may believe that you have no need to look closely at this matter. But if Philadelphia specially applies to professedly-Christian times as today, then it is strange that not having done what few believers today have any strong temptation to do, should form a special commendation of Philadelphia! If the above were all that is meant by our subject phrase, we don't need to put much emphasis on the warning to hold fast that which you have, and overcoming won't be difficult or even possible since there is, for most, no problem to overcome.

Have we possibly, then, misinterpreted? Must not there be something special in both the commendation and warning that indicates a special liability just on the part of Philadelphians to this specific sin — some special trial to which they would be exposed, which would make them deny His Name?

What does it mean to deny His Name? What is His Name? All names are significant in Scripture, but the names of God are significant above all! If God acts “for His Name's sake,” He declares what He is. If we are gathered to Christ's Name (the true form of the words in Matthew 18: 20), it is because of what we realize Him to be, that draws us unto Him. Thus, His Name is the revealed truth of what He is. He is away from the earth, so we do not have Himself, visibly, to come to. But the truth of what He is, draws us together, and as drawn, we confess what He is to us. Also, in so coming, we have the promise of His presence with us (Matt. 18: 20). We are united together like a wheel. First, we are united by the circumference — ourselves one to another — but if that were all or even the main thing, the wheel would have no strength. Its strength primarily depends on the center. Likewise, our union is formed and maintained by the Center, Christ. In direct proportion to the strength of attachment to the Center, the circumferential union — that to one another — is defined and made secure.

Carry this thought back to our subject. Think of what Philadelphia stands for. If the true gathering of Christians is expressed in it, and it is to a true Christ (to the truth of what Christ is) that they are gathered, then what is more central for the Philadelphian than not to deny the truth of what Christ is — this all-essential, all-sufficient Name!

Now, another question, and let no one who values Christ treat it lightly. How would the devil, the enemy of God and man, the constant and subtle opposer of all good, and with angelic knowledge of what he is opposing, seek to corrupt and destroy a Philadelphian-movement? The answer is obvious. He would attack the central point on which all depended, the truth of Christ, His Person and His work. Thus, a main test for a Philadelphian movement would be the CONFESSION OR DENIAL OF THE NAME OF CHRIST as the Center of gathering!

Have I strained the argument? If not, let us take one more step. These addresses in Revelation 2 and 3 are prophetic, so this address to Philadelphia is a prophecy. So, we see implied here, in connection with this Philadelphian movement to recover (on principle) the Church of God, an attack of Satan on the Lord Jesus Christ as the Center of gathering. Has it occurred? I ask you who have knowledge of the history of the last 160 years in relation to this movement, to bear witness of this before God. Have there been questions affecting the Person of Christ and the gathering to His Name? Has not history fulfilled this prophecy? Then, how does this prophecy affect our position? Are we, by our position, denying His Name?

Let us remember that Satan is well versed in this terrible warfare. He has skill acquired in 6000 years of experience with man. “He is a liar and the father of it” (John 8: 44). Nothing is more common than to see him in the clothing of religion, and he is familiar with the speech of 'love.' He can appear as an angel of light and his ministers can appear as ministers of righteousness. Well may we look to our armor; well may we cling to the Word of God; well may we be praying with all prayer; well may we be “not ignorant of his (Satan's) devices” (2 Cor. 2: 11). All the world is on his side. The flesh (the old nature), even in a Christian, pleads for him. We cannot defeat him by using his own weapons and tactics. In the battle with him, we should always keep in mind what Proverbs 5: 6 says of the strange woman; “lest you should ponder the path of life, her ways are changeable that you should not know them.”

Let us fix in our minds that the Lord, in commending Philadelphia for not denying His Name, shows that the great danger in such controversies as have arisen is that the Philadelphian, in his desire that the people of God be together, will forget in some way the gathering Center and link himself with the denial of the Name of Christ. We will look at links later, but let us anticipate the apostle's warning words that one who receives or even greets the man who brings not this doctrine (of Christ) is a partaker of his evil deeds (2 John 7-11).* Therefore, one who knowingly greets the denier of Christ's Name, is part of that denial. The history of Satan's first attack on this divine movement in the mid 1800s clearly began with a practical denial of Christ's Name. Only on one side was there even any suspicion of such denial or of greeting the deniers. Even those who were separated from (now known as open brethren, Ed.) could not and did not charge the other side with such a denial or with any compromising adherence to those persons who were denying the Lord's Name. There, if anywhere (and the attack of the enemy is sure), the danger signals of this prophecy display themselves!

In this so called open-exclusive division,** God allowed Satan to sift God's wheat and he did his job well. Plenty of failure could be pointed to on both sides. Godliness, too, could be urged on both sides. In a sieve, things get well mixed. Thus, it is important to clearly stand on the ground given by this prophecy and see that, while on the one side of this division, men were pleading for the Center, the other side was thinking mainly of the circumference. Both need to be maintained, and it is quite possible to err on all sides, but the one who holds fast to Christ will find that He is the attractive power for His people. In drawing a circle with a compass, the circumference only can be drawn from the center. Philadelphia is neither praised nor blamed for her conduct in relation to Christ's people. It is “My Word, My Name, My patience” that are spoken of. To get His point of view is all-important!

If Christ is honored, the Holy Spirit is free to work, so truth finds its place in relation to Him, and there is progress. People can be led on. All who will, can judge the above case. The Holy Spirit cannot be mistaken or turned aside into other channels than those connected to the Rock from whom the water flows. And here is a distinct and precious evidence of Christ's approval. Apart from this connection, the stream grows sluggish and dries up. People may be blessed and ministered to, because God is gracious, but the supply is elsewhere.

Chapter 6

The Question of Association

In this section, I will turn from the question of the doctrine of Christ, since in connection with the division discussed in chapter five, there are counter-charges and later developments that cannot be ignored.

We must look at association in the light of Scripture to settle how far reaching is the guilt of denying Christ's Name. Its importance demands a close examination. The question of association closely relates to the whole character of things today and should deeply concern us all. Scripture is strictly against principles that weave the Christian into the texture of 'society,' making it difficult to gain his attention as to what is spiritually harmful to him. Yet “the world passes away … but he who does the will of God abides forever” (1 John 2: 17).

The association of man with man is a divine necessity. The institution of the family recognized it from the beginning. The differences in capacity of men bring them together; the lack in one is met by the other's efficiency. Union means ministry of each to each; the need of it being a most helpful discipline; the supply of it, an appeal to affection and gratitude. The Church of God is an organism in which this principle is fully owned — a union founded on both difference and unity, a body built up by that which “every joint supplies, according to the effectual working in the measure of every part” (Eph. 4: 16).

Sin, however, transforms all good into evil; the greater the good, the worse the evil. The religious unions of today often are mere 'confederacy' or even 'conspiracy.' In it, the individual, which God's union always provides for and maintains, is interfered with. Conscience is suppressed, evil is tolerated for supposed final good, and morality is superseded by permissiveness.

Whatever motivates people to unite, the true fear of God is the only remedy for wrong union. This fear effectively will purge evil from all our unions, or else it will set God's free-man loose from a desire for a wrong union. If we want to walk with God, we cannot hold the hand of one who refuses His will as sovereign. Our goal must be His goal, and the way to it, His way. To seek to unite God with evil is profanity. (One meaning of profanity is “to pollute, to make common,” i.e., to mix evil with good. Ed.)

Thus, our associations are of great importance. They witness to the path on which (whatever our profession) we are really walking. Scripturally, we can only “follow righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Tim. 2: 22).

In the true Church of God, where our relationship to one another is of His establishment and not of our own will, it is inevitable that reconciling holiness in our ways with the eternal bond that unites us with one another, will cause serious perplexity. The world in which the Church is, is the Church's complete opposite, and the evil in the world constantly is appealing to the evil, old nature in the Christian. We should fear the world's friendship much more than its hostility. Not even a truce is possible between its prince (Satan) and our God.

Already in the apostles' time, the wisdom of the world, the lust of the flesh and the power of Satan were invading the sacred enclosure. Paul again had to define its boundary lines and repel the intruder. The foundation doctrine of the resurrection was being denied. The Corinthians' whole profession of Christianity was being brought into question. If such things could come in so soon in Corinth, in the very presence of an apostle, how can we expect better times and be permitted to escape necessary warfare? It is in Paul's second epistle to the Corinthians that he insists so earnestly that any yoke with unbelievers forfeits the enjoyment of our relationship to the Father. We must come out from among unbelievers and be separate and not even touch the unclean thing. Only then will we have the assurance, “I will receive you and be a Father to you, and you shall be My sons and daughters, says the Lord almighty” (2 Cor. 6: 14-18). The peril of evil association could not be more emphatically affirmed.

Some say that the unequal yoke has only to do with unbelievers and thus does not define our attitude towards Christians. Before looking at specific Scriptures, I want to deal with an argument that connects itself with such an objection. It is urged that we must have direct Scripture, not inference, to guide us in all these matters.

But, Scriptures gives us principles and not a complete code of divine law. This necessitates inference at every step. Inference can't be separated from a rational life, and God condescends to reason with His creatures, “Come now and let us reason together, says the Lord” (Isa. 1: 18). The argument against reason in God's things has been carried to lengths that are as unscriptural as they are irrational. Scripture nowhere discredits any God-given faculty that man has. In speaking against what God has given, we necessarily speak against the Giver. God is honored as Creator when His creation is honored.

Sin has come in and perverted every faculty, but the work of God is to purify and not destroy. When one begins to realize his relation to God, reason becomes most reasonable in accepting the creature-limit, and rationality fills the life and character of the new man in Christ. One might as well say that, if we have light, we don't need our eyes, as to discredit reason in the things of God. It is only in the light that the eyes are of any use!

Moreover, God tests us by our use of reason. He holds us responsible to have our eyes open and to use them honestly. The apostle speaks of this exercise as being what he found necessary to have “a conscience void of offense toward God and toward man” (Acts 24: 16). Exercise shows that a man is morally and spiritually awake; and by it, he is kept in spiritual health and vigor. Therefore, God insists on the necessity of this and acts with a view to it being maintained. Scripture is so written “that the man of God may be perfect” (2 Tim. 3: 17) — not all the world, and not even the drowsy and sleep-loving among Christians.

Now, let us apply these things to the unequal yoke and we shall see that the refusal of such texts as having an application to fellowship among Christians is unspiritual and immoral. Does the principle involved in the question, “what fellowship has righteousness with unrighteousness, and what communion has light with darkness?” apply only to a yoke with unbelievers? Suppose we are all believers. Are we free to yoke ourselves with a believer who is walking in unrighteousness?

God's personal holiness and the requirements of His holiness are the same for the saint and sinner alike, except that the sin of the saint is worse than that of the sinner in proportion to the difference in light and grace between the two. Thus, the unequal yoke fully applies to a yoke between Christians if one of these Christians is allowing in himself the unrighteousness which cannot be gone on with in the unbeliever.

Because men will not infer, in no way hinders the just judgment of God as to the matter. The consequences of our acts will as surely follow as if we swallowed poison in the belief that it was good food. Many have found the disastrous effects of alliances, whether social, commercial or religious, made under the pacifying illusion that the alliances were OK because they only involved Christians! How many, so deluded, have wakened up to find that after all, the question in Amos 3: 3 was much deeper than they had thought: “Can two walk together except they be agreed?”

The various ways that these principles affect our lives are easily seen. Wives go with their husbands in things they believe wrong before God because the verse “wives, submit yourselves unto your own husbands, as unto the Lord” (Eph. 5: 22; Col. 3: 18) is supposed to release them from all moral responsibility. Likewise, “Children obey your parents in all things” (Col. 3: 20, Eph. 6: 1) is used to reverse the moral nature of things, placing the earthly tie above the divine one. We are also told that we have no Scriptural authority for judging assemblies. If this is true, then we can't treat the sins of assemblies as we treat sin elsewhere. All the above are the fruit of an immoral principle. How can those who preach and practice such things escape the woe of the prophet on “those who call evil good, and good evil; who put darkness for light and light for darkness; who put bitter for sweet and sweet for bitter” (Isa. 5: 20)? The eternal principles of God's government and the changeless holiness of the divine nature are against them.

Returning to the Scripture teaching on association, 2 Timothy gives us Paul's last words when the Church already was far gone into failure. The Church is no longer called the house of God, as in 1 Timothy. Although it was still that, Paul rather compares it to both a great house with its vessels even for dishonorable uses, and to a house in ruins, except for its foundation. Notice the inscription on its foundation stone: “Nevertheless, the foundation of God stands sure, having this seal, The Lord knows those who are His” (2 Tim. 2: 19). Precious assurance, but what does it indicate? It indicates that the Church was becoming invisible except to God who knows every person who has come to Him for salvation. But there is more to the inscription. Just when all the difficulties of the path are being shown, just when the evil might seem to have won, and laxity to be thus unavoidable, the directions — God's road map for the path through all the tangle — are found, simple, straight and stable: “And let him who names the name of the Lord, depart from iniquity” (v. 19).

Thank God. Here is the answer! Here alone is absolute safety. Commit yourself unhesitatingly to this, no matter what is the question to be decided, individual, social, religious; no matter what the issue may be; no matter what may threaten you. Here alone will you find the path through the desert, up over the most rugged mountain, down in the valley of death, yet “the path of the just is like the shining light, that shines more and more unto the perfect day” (Prov. 4: 18), because the light of heaven is upon it.

Notice how the Lord's sacred name is here. If one only names “the Name of the Lord” (the correct word) — the Name of Him to whom, in the face of man's opposition, one is to be subject — then he must depart from iniquity (unrighteousness). What is unrighteousness? Righteousness is all that is right in God's eyes, and you can only measure this correctly as you think of the place that the blood of Christ has put you, of the grace shown to you and which you are to show, and of the blessed path in which you are called to follow Him. Unrighteousness is the opposite of all this. In all this, you will find plenty of daily exercise.

The next verses (2 Tim. 2: 20-22) say, “but in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some to honor and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and fit for the Master's use and prepared unto every good work. Flee also youthful lusts, but follow righteousness, faith, love, peace, with those who call on the Lord out of a pure heart.”

These verses show us the disorder and the directions to follow in a time of disorder, regarding both separation from the evil (the negative) and association with what is good (the positive). “Those who call on the Lord out of a pure heart” are the same as those who, “naming the name of the Lord, depart from unrighteousness.” Thus, the man who purges himself from the vessels to dishonor, finds his own class. But, are the vessels to honor and the vessels to dishonor the only two classes found here? If only those who purge themselves from the vessels to dishonor are vessels to honor, then all who are unpurged must be classed either as vessels to dishonor, or there must be a third class, simply left aside as not fit (not prepared) for the Master's use — a solemn condition in either case!

Are we to apply this to fellowship in the assembly? There are no exceptions made to these words. The following of righteousness, faith, love, peace with those purged from evil associations, implies that the unpurged cannot be righteously breaking bread in the assembly. If these are unfit for the Master's use, they cannot have their part in that place of responsibility and privilege where God uses each and all as He sees fit. The members of the body are, by the fact of being such, responsible to edify (build up) one another. If they are unfit for this, they are disqualified for the responsibility and privilege of being part of the outward expression of that one body — the local assembly. If they cannot call on the Lord out of a pure heart, they cannot really call upon Him at all. The local assembly, if of one mind with the Lord, has to approve His judgment.

This principle again is shown by the question, “What fellowship has righteousness with unrighteousness?” (2 Cor. 6: 14). By being put as a question, a clear and positive answer is implied. Every conscience is expected to respond.

Assembly fellowship must be based on righteousness. The voice of the Holy and True is heard there. Permit evil to be allowed in one person or many, and full practical fellowship with Christ must cease. We cannot walk with God and go on with sin!

Thus, the entire Corinthian assembly, with the immoral person in its midst, was leavened (made part of the evil) by their allowance of it. They had to purge out the leaven (evil) by self-judgment and separation from it, that they might be a new lump (1 Cor. 5). As long as the sin was allowed, they were not a new lump because the leaven was in the lump, not just in the individual. In Christ, they were unleavened, but they were to represent in their practical condition what grace had made them, positionally, to be.

However, some people say that even though Corinth allowed evil in its midst, it was unleavened. Even if it was leavened, some add, it would be too late to purge out the leaven. The last assertion denies the power of divine grace for every condition that can be found among God's people. Yet, there was something exceptional in the state of things at Corinth which cannot be pleaded for in any other assembly since. They may not have known what to do since such a case had not been provided for. They might have mourned over it to God. God then tells them what to do, that none might again be able to say that they didn't know what to do.

They were to “put away from among themselves that wicked person” (1 Cor. 5: 13). Some object to saying “from the Lord's table,” but, in fact, the command goes even further, saying, “from among yourselves.” To only put someone away from the table might, for the careless, be perfectly consistent with treating the person as one of themselves in other respects. But the apostle Paul shows how much farther this 'putting away' is to go, by adding, “with such an one, no, not to eat” (1 Cor. 5: 11). There was to be the refusal of all association, even to an ordinary meal!

A leavened lump means that every part of it is capable of spreading leaven. That is the idea in old leaven — a piece of the old lump that could be introduced into the new so that the new lump would become leavened too. It shows that every one who approves the retention of evil, is really a partaker of the evil. He, in practice, denies the holiness of God and thus cannot himself be holy. I'm not speaking of physical contact. One might work in the same factory or office with the evil person, without defilement. Rather, I'm speaking of a corrupt and corrupting principle that associates the Name of Christ with that which dishonors Him, and in that sense, denies His Name. Thus, the Philadelphian is reminded that God is “the Holy and the True,” but holiness is lost in communion (association) with evil.

Purging out the evil means separation from it. Here in 1 Corinthians, the assembly acts. In Timothy, one who would be a vessel to honor must purge himself from the vessels to dishonor: that is, he must, at all costs, personally act. If the local assembly stands in the way of this, then, to keep a good conscience, he must separate from the assembly. In this, there is the judgment of an assembly. If one rightly has separated himself (and the rules are well-defined; not just some whim or something we don't like), we too must separate ourselves and thus judge the assembly. If we do not, we are not with God. Thus, we are forced to judge every individual in this leavened lump. To go on with those who deny the holiness of God is to be, ourselves, unholy. To deny the Name of Christ as the Holy and the True is to cease to be Philadelphian!

Chapter 7

A Circle of Fellowship or Independency

We now must consider another question which closely connects to what we have just considered. Independency is the most successful way yet found to evade Scriptural discipline and also the most successful snare to cause the children of God to resist His will, while often honestly believing themselves to be standing only for the principles of the Word: against confederacy, for purity and for unsectarian maintenance of the body of Christ. Therefore, we must look carefully into, first, what independency really is, and then at its fruits.

In its simplest and boldest form, independency denies any Scriptural authority for a circle of fellowship outside of the individual (local) gathering. This denial is made in the interests, they reason, of unsectarian recognization of the one Church only, the body of Christ. They claim that to form and maintain a circle is sectarian and that the adoption by such a circle of a common discipline is absolute sectarianism because it makes the whole a 'party' that may take the Name of Christ, as some did at Corinth (1 Cor. 1: 11-13), and make that precious Name an instrument of division.

This charge may not be one of denying the Name of Christ, but it comes so close as to make it most serious. Those who hold to a circle of fellowship and yet refuse to adopt a sectarian name (a name that sets them apart from other Christians), can neither afford to give up their claim of gathering simply to Christ's Name, nor accept what is charged against them. Let us examine, then, what is meant by these assertions and bring all to the test of Scripture. The truth will become clearer by every fresh examination, and the only danger is in our examination being done carelessly.

What is meant by the expression “circle of fellowship”? (The expression itself is not found in Scripture, as neither are other words like trinity or rapture, but the truth expressed by each is found there, Ed.) The thought must be partly believed even by the objector himself if he has others gathered with himself in any local assembly, for these few obviously do not make up the entire Assembly of God in that city. So, there must be a within and a without, a being, in some sense, of us or not of us; a something that is kept from being a part — a sect — by it having no arbitrary, no merely human terms of admission. If there are no terms, then it is a mere rabble of lawless men, to be refused by every Christian.

If you say, “We are to be subject to Scripture only,” that implies that it is Scripture as you see it, not as your fellow Christians see it, and you take your place as before the Lord, to be judged by Him regarding this. Your being separate from others makes a circle of fellowship, but it does not make you a sect. You own Christians everywhere as members of the body of Christ and receive them wherever a Scriptural hindrance to their reception does not exist, and you speak of being gathered simply to Christ's Name, without any thought of making the Name of Christ an instrument of division.

Well, then, at least in the city of our above example, there is a gathering of Christians that I can and should recognize, apart from the whole body of Christians in that place. I say should because I am responsible to God as to whom I can assemble with. So, here alone, I find those with whom I can assemble, no unscriptural condition being imposed on me. Now, were there another assembly in the same city, of the same character, then I would have to ask why they were not together, for the sin of division is a serious one (1 Cor. 1: 10), and I would have to refuse this.

If then, in this city, there is a gathering that I can and must acknowledge, suppose now, I move to another city and find a gathering that I equally can own as gathered to Christ's Name only, would it be right for me, in the new locality, to now refuse to own as a separated company those in the old city, whom, when I was there, I owned, and if I were there now, I would still have to own? Is it possible that my going from New York to Boston would make that wrong for me at New York which at Boston, would be right, and if I went back to New York, would be right again? If so, that is either complete independency or the most curious shifting of right and wrong that one can imagine — morality shifting every few miles of the road. However, if not, then we are connected, in principle, to a circle of fellowship — a grouping of local assemblies, meeting on common, Scriptural ground and discipline, wherever they may be located.

The recognition of each other by such gatherings throughout the world is thus right and everything opposed to it, is wrong. However, Scripture and history have shown us that it is impossible to maintain this in practice for the entire Assembly (Church) of God, if God's principles are of any value to us. For, were I taking the trip spoken of above, must I not ask for those in Boston who are of one mind with us? Would those in Boston expect anything else of me. A circle of fellowship may be refused in theory, but the facts disprove the theory. The only alternative is grossest independency — associating wherever one wills and recognizing obligations nowhere but where the individual wills. This would be the most complete sectarianism that could exist.

We are to recognize the whole body of Christ, but not their unscriptural associations. In the interests of the righteousness demanded by God for the body of Christ, I refuse denominations, but in the same interests, I must accept the circle of righteous, unsectarian fellowship. The gracious words of Matthew 18: 20, which provide for a day of failure and confusion and approve the two or three gathered to the Lord's blessed Name, obviously approve such gatherings in every place. Therefore, a circle — a grouping — of such gatherings exist. It would be as sectarian to refuse identification with these as to take our place with the various denominations. Nor would it save us from this, to say that we were acting for the good of the whole Church of God when the disproof is so easy from Scripture itself.

Further, to accept these Scriptural gatherings is to accept their Scriptural discipline, for the Lord's approval of the gathering is His approval of their discipline. Of course, I do not mean that they can add to Scripture or invent an unscriptural form of discipline, or that the Lord approves what might be a mistaken judgment. He always is the Holy and True, the Lord and Master of His people. But, these “two or three” of Matthew 18: 20 have authority for discipline, and woe to him who resists its rightful use: “If he hear not the church (assembly), let him be to you as a heathen man and a publican (tax collector)” (Matt. 18: 17) refers to just such feeble gatherings as we have been discussing.

The same things are true for the discipline as for the gathering itself. If the discipline is righteous and respected at “A” where it is applied, it must be respected at “B” and at “C.” If the decision is a local matter, then the Lord plainly has put it into the hands of those who are in circumstances to judge it aright, although protest and appeal are surely to be listened to and those who judged the matter are required to satisfy those elsewhere who are honestly exercised about it.

Questions about truth as opposed to conduct affect all, and can be put before all. No local gathering has authority in any such matter, for that would be making a creed for others to obey. Further, the truth as to Christ is an especially deep and vital matter, for we are gathered to His Name. Where truth of this kind is subverted, the 'gathering' ceases to exist except as an instrument in Satan's hand and we must refuse both it and all who continue with it.