Table of Contents

Answers to Correspondents

Two Official Glories

Two Tenth Deals

The Threefold Witness

From Adam to Christ

Alpha and Omega

Assembly Order and Privileges

"Behold the man"

Bondmen

Characteristics of Believers

The Church

Construction

Construction or Destruction

Decision

Dedication, Sanctification and Consecration

Devotion

Divine Measurement

Divine Movements

Divine Preparation

Divine Unity

Eternal Life

Following Jesus in the Way

From Heaven

Gospel Service

Hebrews 10

"His Fulness"

The House of God and the Temple

Image and Superscription

Jesus and the Resurrection

The Kingdom of God

"He knoweth not how"

"Like all the nations"

The Living Creatures

Looking Forward

Lovingkindness

"A man sent from God"

Marriage in the Lord

The Messiah

More than Conquerors

The Mystery of God

"My word"

Preparation for Service

Psalm 84

Revelation and Response

Introduction to Romans

Salvation

The Secrets of Wisdom

Serving Till He Come

The End

Transformation

Features of True Greatness

Understanding

"This is the victory . . . our faith"

The Voice of Wisdom

Things "We have" as seen in the Epistle to the Hebrews

What is man?

The World to Come

George Davison - Articles from 'Precious Things' magazine

George Davison

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com)

Answers to Correspondents

Two Official Glories

Two Tenth Deals

The Threefold Witness

From Adam to Christ

Alpha and Omega

Assembly Order and Privileges

"Behold the man"

Bondmen

Characteristics of Believers

The Church

Construction

Construction or Destruction

Decision

Dedication, Sanctification and Consecration

Devotion

Divine Measurement

Divine Movements

Divine Preparation

Divine Unity

Eternal Life

Following Jesus in the Way

From Heaven

Gospel Service

Hebrews 10

"His Fulness"

The House of God and the Temple

Image and Superscription

Jesus and the Resurrection

The Kingdom of God

"He knoweth not how"

"Like all the nations"

The Living Creatures

Looking Forward

Lovingkindness

"A man sent from God"

Marriage in the Lord

The Messiah

More than Conquerors

The Mystery of God

"My word"

Preparation for Service

Psalm 84

Revelation and Response

Introduction to Romans

Salvation

The Secrets of Wisdom

Serving Till  He Come

The End

Transformation

Features of True Greatness

Understanding

"This is the victory . . . our faith"

The Voice of Wisdom

Things "We have" as seen in the Epistle to the Hebrews.

What is man?

The World to Come

Answers to Correspondents

Answers to Correspondents

by G. Davison

Extracted from "Precious Things"  -  Mar. 56 to Oct. 1964

Numbers 4: 16   Mar/Apr 1956-1

Kingdom of God & Kingdom of Heaven   July/Aug 1956-2

"The First, Old and New Man"   Nov/Dec 1956 -4

"The Lord's Table & The Lord's Supper"   Jan. 1957-6

Judgment of Sin and Use of Natural Gifts   March 1957-7

1 Timothy 1: 20   April 1957-8

Gambling   June 1957-9

Luck or Chance   July 1957-10

Matthew 18: 10   Aug. 1957-11

Revelation 2: 17   Sept. 1957-11

1 Corinthians 3: 17   Oct 1957-12

Hebrews 10: 12   Nov. 1957-13

Romans 7: 4   Dec. 1957-14

Rev. 22: 11   Jan. 1958-14

John 16: 8 & Acts 24: 25   Mar 1958-15

Judas and the Lord's Supper   April 1958-16

The Lord's Prayer — Matt. 6   May 1958-17

Exodus 12: 35, 36   June 1958-17

The "Shekinah" Glory   Oct. 1958-18

The Golden Altar and the Golden Censer   Nov. 1958-18

1 Cor. 14: 30   Feb. 1959-19

1 Cor. 15: 22   June 1959-20

John 10: 17, 18   Aug. 1959-21

2 Cor. 5: 10   Oct. 1959-22

1 John 5: 16, 17.   Feb. 1960-23

1 Cor. 3: 12.   Oct. 1960-23

"The Day of the Lord"   Nov. 1960-24

John the Baptist and the Lord   Dec. 1960-25

The Drink Offering   May 1961-25

Matthew 25 — Foolish Virgins   APR. 1962-26

Isaiah 52: 14   June 1962-27

John 4: 6 and John 19: 14   Oct. 1962-27

John 1: 21 and Matthew 17: 12-13   Mar 1963-28

Acts 18: 24   Apr 1963-28

Leviticus 4.   Oct. 1963-29

Stars; Dust; Sand   Nov. 1963-30

Sisters praying   Feb. 1964-30

Titus 3: 5 — Regeneration   April 1964-31

Enlargement on thoughts concerning the "holy city, new Jerusalem"   Oct. 1964-31

NUMBERS 4: 16 MAR/APR 1956

Question: Numbers 4: 16. What do you make of the service of Eleazar in answer to this verse?

Answer: In regard to your enquiry about this verse I will do my best though I feel I have not much to say about it. This at least I have noticed, that, while Aaron the High Priest was anointed to approach the LORD as representing the people, his other two sons had an active part in the priesthood as well. Eleazar is mentioned about thirty-two times in the book of Numbers. This would indicate that he had a very active part to play while the tabernacle was pitched in the wilderness. His special charge seems to be to see that the oil, incense etc., was at hand to keep the tabernacle in function, v. 16. Under the hand of Aaron he would see to it that every need was supplied to keep the light burning, the holy incense ascending and the daily offerings ascending. What we may call the daily needs of the house so that the service of God would go on without interruption.

The work of Ithamar appears to be more connected with the building itself. In Exodus 38: 21, we see that he had charge of all the material which was collected for the construction of the tabernacle, and again in this chapter, vv. 28, 33, the materials which composed the building are seen under his charge — a responsible work for him. Again we read in 1 Chron. 24: 2, "therefore Eleazar and Ithamar executed the priest's office."

This brings to light another point of interest, the movement of the whole camp with Eleazar and Ithamar taking the oversight of the Levites. Aaron and his sons would see to the covering of the Holy vessels, then, as the Levites shouldered the burdens, they seemed to come under the hand of Aaron's sons on the march, v. 33. Eleazar seems more connected with the Kohathites, v. 16, while Ithamar seems to be connected with both Gershom and Merari, vv. 28, 33. Kohath had the carrying of the holy vessels which speak of Christ. Gershom had charge of the curtains which I think prefigures the house. Merari had charge of the boards with all the pillars which I think prefigures the kingdom — all that gives stability to the building. How close the work of the priests and the Levites are as seen together in this chapter and if we have rightly understood the answer to Levitical service to-day, it is the work of the ministry to promote priestly conditions amongst the saints of God. In Num. 8: 19 we read that the Levites were given (gifted, Young's Concordance) to the priestly family to assist Aaron and his sons.

Putting these thoughts together we may suggest that Merari indicates a practical ministry to-day. Gershom a doctrinal ministry and Kohath a devotional ministry, all under the hand of Aaron with a view to the service of God being carried on in the House of God. With a practical ministry allied with a doctrinal ministry and both allied with a devotional ministry going on to-day, right conditions will be produced and maintained in which priestly function will go on for the pleasure of God.

If we think then of Aaron as setting forth Christ in the presence of God, we see in Eleazar and Ithamar the priesthood of believers who have been sanctified to associate with him and to share in His priestly service for God, both holy and royal. "And take thou unto thee Aaron thy brother and his sons with him", Ex. 28. In answer to his sons, we are charged with the service of the house of God to-day to keep the spiritual system in movement in association with the Great High Priest over the house of God. This will involve priestly condition, allied with true Levitical service to produce and maintain what is spiritual in the saints. In the type, Eleazar saw that the necessary things were in good supply while Ithamar saw to it that the building was rightly handled whether carried or erected and so the service went on.

Our privilege to-day is to see that the oil, incense and offerings are all at hand — the answer to the work of Eleazar; and that the building is rightly handled and arranged according to Divine instructions — the answer to the work of Ithamar. Perhaps this works out to-day in the arrangement of our meetings according to Divine instructions and apart from human ideas. Along with this in the meetings, the continuance of a living ministry to instruct the saints, so providing spiritual material for the service of God in the sanctuary. This would lead to conscious association with Christ where He is in the presence of God and lead us in holy liberty into the presence of God within the veil. This in turn leads to giving to God the praise and worship of our souls, the acme of all exercise. Thus the heavenly system is in function to-day — the grand answer to all these types.

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KINGDOM OF GOD & KINGDOM OF HEAVEN JULY/AUG 1956

Question: Can you help me with a clear distinction between the kingdom of God and the kingdom of heaven? Are they different kingdoms as I have been informed?

Answer: No. There is only one kingdom for God is "the blessed and only Ruler," 1 Tim. 6: 15. New Tran. The kingdom of heaven is the kingdom of God viewed dispensationally. There are in fact ten different titles used to describe the kingdom and a word on each of them may be of help to you. We will take them in the order in which they appear in the New Testament and this will facilitate a study of them.

THE KINGDOM OF HEAVEN Matthew 3: 2

This is the first title given to the kingdom in the NEW TESTAMENT and conveys the thought that the heavens rule the earth. The Anointed of God was here to establish this rule in the midst of Israel and would have done had they accepted Him. Matthew is the only writer who uses this title having for his theme the dispensational aspect of the kingdom. This can be seen in type in the book of Daniel where Nebuchadnezzar has to learn that God is the sovereign ruler in the universe. Though God gave to him rule over all the earth, heaven was still in control as we read, "the heavens do rule," 4: 26. Not that the kingdom of heaven as Matthew presents it was set up in those days but in type we see this feature that the heavens do rule and the proud king is made to own this.

THE KINGDOM OF GOD Matthew 6: 33

The bearing of this title is — the will of God is supreme. It is the kingdom of God. He ordains the statutes of it and everyone in that kingdom must be subject to His rule and authority. To us to-day this kingdom is entirely spiritual as we read, "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost," Rom. 14: 17.

THE KINGDOM OF THE SON OF MAN Matthew 13: 41

The universal aspect of the kingdom is in view here. The Son of Man will have all authority, all power, all rule and all judgment in His hands and will order the whole universe, heaven and earth in accord with the will of God. This is clearly seen in 1 Cor. 15: 24-26; John 5: 29.

THE KINGDOM OF THEIR FATHER Matthew 13: 43

This title carries us in thought to the kingdom established in the World to Come and the saints of this dispensation having their part on the heavenly side of it. Our Lord says they will shine forth as the sun pointing thus to heaven as the place from which they will shine.

MY FATHER'S KINGDOM Matthew 26: 29

In using this title our Lord has in view His return to set up the kingdom but instead of those who enter it being there in the kingdom of Jehovah, they will know God as Father. The kingdom according to all the prophetic promises will surely come but much that has already come to light in Christianity will also be there, hence this title. God is known throughout the gospel of Matthew as "Heavenly Father" and this will yet shine out in public display with the remnant of Israel who will be there.

THE KINGDOM OF OUR FATHER DAVID Mark 11: 10

This title is used by the disciples when our Lord rode into Jerusalem. They had in mind the glowing prophecies of the entry of the Son of David to His throne in Jerusalem; His law going forth from Jerusalem; the deliverance of Israel from all their enemies and God dwelling in their midst. Had the leaders accepted Him, all this would have been established. Psalm 72; Isaiah 11, and Zechariah 9 are in view in this title but as we know, He was rejected and these blessings for Israel are in abeyance.

THE KINGDOM OF CHRIST Ephesians 5: 5

This title teaches us that when the kingdom is brought in by power, the Anointed of God will administer it and use it for the display of the glory of God. Headship with Lordship and Kingship are involved in this title, 2 Sam. 22: 44 and 1 Chron. 29: 11 have this in view.

THE KINGDOM OF HIS DEAR SON Colossians 1: 13

This title speaks of the kingdom as embracing the children of the Father to-day and to us the rule of the kingdom of LOVE. We believe it involves that we are in the kingdom more as SONS than as servants hence this endearing title is used. Our hearts have been subdued by Divine love which has reached us through the Son of His love and as the result of being affected by this love, by love we serve, Gal. 5: 13.

HIS HEAVENLY KINGDOM 2 Timothy 4: 18

This title presents the kingdom as standing in contrast to every earthly kingdom. The kingdoms of this earth have been marked by unrighteousness in the hands of fallen men but the heavenly kingdom will be marked by light and righteousness and will bring blessing to men instead of woe. Paul knew that the Roman power was about to end his life here most unrighteously but he knew his place and reward were sure in that heavenly kingdom for which he had laboured all his apostolic life.

THE EVERLASTING KINGDOM 2 Peter 1: 11

This title assures us that once the kingdom has been set up in power it will never be succeeded by another as it will last as long as time lasts. It does not mean that the kingdom will go on forever in the eternal state but rather that it will not have a successor. Kingdoms are established to keep adverse powers in subjection as well as to protect their subjects. Indeed one is the outcome of the other but as there are no adverse powers in the eternal state, the kingdom will not be needed. This is clear from 1 Cor. 15: 24-26.

This may not be a complete list of all the titles but will serve to show how vast the subject is and how much is said about it in the Scriptures.

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"THE FIRST, OLD AND NEW MAN" NOV/DEC 1956

Question 1: Will you please help me to distinguish between the following thoughts in Scripture? "The First Man;" "The Old Man;" "The New Man."

Answer: It may be as well to add to your enquiry a further New Testament definition, "The Second Man." These four are all used by the Spirit of God in the ministry of the apostle Paul.

Adam is the only person designated "The First Man," and Christ is the only Person designated "The Second Man." In coming into Manhood our Lord introduced a distinctly new order of Manhood, hence the statement that He is "The Second Man." This is outlined for us in 1 Cor. 15: 47-49. So far as we know, this is the only place where these two terms are used. Now while there are two men only of whom these statements are used, both are regarded as the head of a race and give character to the race of which they are head. Consider carefully these verses and you will find three things said of these two heads. In verse 47 — Origin; in verse 48 — Character; in verse 49 — Destiny. We see that all under the headship of Adam partake of his features and all under the Headship of Christ partake of His features and will ultimately be conformed to His image in glory. Sos emphasis is laid upon the fact that Adam was EARTHLY and the "Second Man" was and is HEAVENLY. This being so, the race of "The First Man" is characteristically earthly and the race of "The Second Man" is characteristically heavenly.

Then as to the terms "Old Man" and "New Man." We meet with the term "Old Man" three times, i.e. Rom. 6: 6, Eph. 4: 22, Col. 3: 9. In the latter passages we also read of the "New Man" and also in Eph. 2: 15. So we read of them both three times.

We understand the "Old Man" to be an abstract term describing all the evil propensities to which we are prone as the result of sin in the flesh; while the "New Man" is another abstract term to describe all the virtues we are capable of as "in the Spirit." We understand the term "Man" is used as a complete conception either of every wicked thing fallen man has ever perpetrated or every righteous and holy act we are now capable of as walking in the power of the Holy Spirit of God. Hence if we walk in the power of the "Old Man" we will only portray the features of the fallen "First Man," while if we walk in the power of the "New Man" we will portray the features of the "Second Man." Adam is never called the "Old Man" nor is Christ ever called the "New Man." If the "Old Man" dominates us Adam fallen will be seen, if the "New Man" dominates us, Christ the "Second Man" will be seen. That is why we are said to have "put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of Him that created him," Col 3: 9, 10. We also learn that the "New Man" is the fruit of the work of new creation in each one of our souls; it is by this new creation that we are capable of "good works," Eph. 2: 10.

Question 2: In relation to the "First Man" will there be any part of us in heaven that is not the product of the Holy Spirit? By that we mean, is there not some indelible mark of the Godhead in creation now as seen in the individuality of each man and woman and will still be there whether we spend eternity in heaven or hell.

Answer: That man has a link with God which the brute creature has not, is clearly seen in the first chapter of Genesis. Three times we read that "God created." The first time it was matter, v. 1. The second time it was soul, v. 21, and the third time it was spirit, v. 27.

Only man comes under the third operation and we judge only he has a spirit. Body, soul and spirit are thus brought into being with only man the recipient of a spirit. This puts him into relationship with God as a creature to his Creator, raising him above the level of the best (?beast), and giving him individuality as you state. One has well said of this tripartite condition — the body gives us world consciousness, the soul give us self consciousness; the spirit gives us God consciousness. Individuality is eternal and means persons will either be eternally blessed or eternally judged. This is the "part of us" to which you refer, we shall be in heaven but not without the rest of us for spirit and soul and body will be preserved until the coming of our Lord to take us there. Yet ere this can happen, we need to be changed in our bodies and here we touch what the Spirit calls a mystery, "we shall all be changed," 1 Cor. 15: 51. There is a relationship between the body sown and the body raised. "It is sown . . . it is raised," v. 42. Yet the resurrection body will be a body of glory (Phil. 3: 21); and a house which is "from heaven" (2 Cor. 5: 2), but how all this will be brought about we do not pretend to understand. We believe it though we cannot explain it. Should we attempt to do so, we may leave ourselves open to the charge of the Spirit — "Fool," v. 36. That every individual who has trusted Christ will be in heaven with a body of glory is crystal clear. More than this we are unable to say.

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"THE LORD'S TABLE & THE LORD'S SUPPER" JAN. 1957

Question: What is the difference between the "Lord's Table" and the "Lord's Supper"? Why does the cup come first in 1 Corinthians chapter 10?

Answer: The "Lord's Table" is a moral term used by the Spirit to describe the whole circle of Christian fellowship into which God has called us, 1 Cor. 1: 9. The "Lord's Supper" is the greatest privilege connected with this circle, hence their close association in these two chapters, 1 Cor. 10 and 11. The "Table" is not what we eat but rather the circle in which we eat of the "Supper." It is somewhat misleading to say, We are always at the "Table." Rather, we are always in the fellowship of that "Table." The first table mentioned in Scripture is the Table of Showbread; it was always there with the bread upon it and represented the twelve tribes of Israel as sustained in fellowship with God. The priest ate that bread weekly and thus maintained that fellowship representatively.

Another helpful reference to this is found in the history of Mephibosheth. "He did eat continually at the king's table," 2 Sam. 9: 13. He did not sit there continually but was of the company who had the privilege of sitting there. It was his position in the kingdom, and we judge this is the point both in the Table of Showbread and the "Lord's Table." That is why the "Table" is contrasted with the table of demons. The "Supper" is not contrasted with anything. In 1 Cor. 11 we have the privilege of the breaking of bread; in 1 Cor. 10 we have the responsibility of the bread breakers. That is why the cup comes first in chapter 10. By His precious blood, He has fitted us to share in all the blessings of that circle, but it has also cut us off from every other circle of fellowship whether it be Judaism or Idolatry, v. 32. We cannot share the blessings of that circle and the circle of demons, which to us is this world under the control of Satan. Cannot as a practical fact, for if we attempt it, the trial of jealousy will be our portion, and the Lord Who controls that circle will search us out in discipline for our unfaithfulness, vv. 21, 22.

Now the apostle is not giving the order of the "supper" in chapter 10 but rather the foundation of all Christian blessing based upon His precious blood, hence, as we have noticed, His blood is first mentioned. When, however, he does give the order of the "Supper" in chapter 11, the bread comes first for, historically, the Lord gave His body ere He shed His blood. So in the loaf we discern His body given in wonderful love for us and in the cup His blood poured out on our account. This is the supper — the greatest privilege given to those who have a place at that table, not however the table upon which the emblems are placed, which is not the "Lord's Table" but the table in the room in which we meet.

We also notice that after he has spoken of the bread which we break in chapter 10: 16, he goes on to say, "For we being many are one bread, and one body; for we are all partakers of that one bread." This word "partakers" is the word "fellowship," that is, we break bread in fellowship one with another. It has sometimes been said that the loaf of the supper speaks of the saints in a secondary way but that is not so. The point is we are one body and we express this when we all partake of one bread. but the bread speaks of His Body, not us. The preposition "for" I think makes this clear; it is a unified action by those who are members of the mystical body of Christ. We are always in the fellowship of which the "Table" speaks but only weekly do we break bread — the greatest privilege of that circle when we call to mind the One Who died to bring us into it.

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JUDGMENT OF SIN AND USE OF NATURAL GIFTS MARCH 1957

Question: I understand that the death of our Lord Jesus Christ is the judgment of sin before God, and not only that, but the end of sinful man altogether. If that is so, can we use our natural gifts (now controlled by the Holy Spirit) for God's glory. Or, as part of the New Creation, is it only the gifts of the Spirit than can be used in the service of God?

Answer: In using the expression "the end of sinful man" we must remember to distinguish between the individuality of every person and the "old man" — sin in the flesh. It is the latter that has come under the judgment of God in the cross, and God no longer regards believers as standing in relation to it. It is not yet ended for us in fact, but we have deliverance from it as walking in the power of the Spirit. We need to reckon ourselves dead to it, but alive to God. By so walking we nullify the power of sin in us, and thus, in practice, we bring to an end that sinful man by not allowing him to come to light. Again, we must remember that new creation has not yet touched our bodies. It has been made effective in our souls by the Holy Spirit, but has not yet affected our bodies. There are two things said of us in 2 Cor. 5, "in the body" and "in Christ" (vv. 6, 17). One is the sphere of responsibility and the other the sphere of privilege. Only in our bodies can we serve God in the world to-day, and we do this by bringing the power of new creation into view, which is simply the life of Christ manifested in our bodies (2 Cor. 4: 10). We are exhorted in Rom. 12 to present our bodies to God with a view to serving Him. Then further down in this chapter we are assured that God gives some kind of gift to us in order that we might do this. It is never said that our bodies are sinful. If they were God could not use them in His service. We may have used them in sinful practices, but now are exhorted to use the members as instruments of righteousness unto God. Compare Rom. 12: 1 with Heb. 10: 5-7 for the will of God and a body.

The human body plays a much greater part in the service of God than some believers seem to be aware. In Rom 12: 1 it is to be used for the accomplishment of the will of God; in Phil. 1: 20 for the display of Christ; while in 1 Cor. 6: 19 it is said to be the temple of the Holy Spirit. Each Person in the Godhead is using that body. Carefully considering the teaching of Rom. 12 it appears that the human body plays a large part in relation to the various gifts given, see vv. 4, 8. It is the vessel through which that gift is displayed, and we are assured that God fits the vessel for the gift given. Many examples of this occur in Scripture. Moses was apprehended by God while leading the flock of his father-in-law, (Ex. 3: 1). Later he was used of God to lead Israel like a flock (Ps. 77: 20). David, in secret delivering the flock of his father, became in the hand of God the outstanding deliverer of the people of God from every enemy (1 Kings 5: 4). Paul, a Roman by birth, a Greek by education, and a Jew by religion, was being trained for the work for which he had been born into this world. He looks right back to his birth when considering the call of God (Gal. 1: 15). We are persuaded that as vessels, God has providentially cared for us, and formed us according to the gift He has ultimately given to us, so that now, in our bodies, whatever our capabilities may be He can use us by His Spirit for His glory. Men like J.N.D. laid their mighty intellects at the feet of the Lord, and he personally was used to translate the Bible into at least three languages. Can we doubt that God had watched over him as having this great service in view? All is right if we are moving in the power of the Holy Spirit. While saying this let us beware lest we confound human intellect with spiritual gift, or zeal with guidance. Only by walking in communion with God can we thus be used for His glory in blessing to His people.

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1 TIMOTHY 1: 20 APRIL 1957

Question: I would like help on 1 Timothy 1: 20.

Answer: We feel we cannot do better than quote you the words of another which are so clear that no words of ours can improve on them. They are from the Synopsis of Mr. Darby, Vol. 5, pages 139, 140. Perhaps you do not possess a copy so we will quote the passages which bear directly upon your question.

"If we are not in communion with God, we cannot have the strength that would maintain us in the faith, that would enable us to persevere in the profession of the truth, as God gives it to us. . . . The loss of a good conscience opens the door to Satan because it deprives us of communion with God, and the active mind, under Satan's influence, invents ideas instead of confessing the truth of God. The apostle treats the fruit of this state as "blasphemies."

The apostle had delivered up two persons of this character to Satan, that is to say, outwardly. Though already deceived by him, they were not under his dominion as having power to torment them and make them suffer. In the assembly, Satan has no power of that kind. It is protected by God and by the power of Christ. Satan can tempt us individually; but he has no right over the members of the assembly as such. They are within, and, weak as they may be, Satan cannot enter there. They may be delivered to him for their good. God dwells in the assembly as His house, by the Spirit. Without is the world of which Satan is the prince. The apostle (by the power bestowed on him, for it is an act of positive power) delivered these two men into the power of the enemy — deprived them of the shelter they had enjoyed. They must be made to feel what he was to whom they had given ear. God thus made use of Satan himself as a rod for the good of His rebellious children. Satan should instruct them through the pains he would make them suffer — in order that their will might be broken and they brought into subjection to God. The love of God can order all things for the purpose of delivering a soul and bringing it to Himself."

Note: The last paragraph is mainly a quotation from JND but it is somewhat paraphrased.

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GAMBLING JUNE 1957

Question: I feel sure in my own mind that the principle of gambling is wrong. What Scriptures would you quote to support that?

Answer: "Let your conversation be without covetousness; and be content with such things as ye have," Heb. 13: 5.

"And covetousness, which is idolatry," Col. 3: 5.

There can be little doubt that all gambling is the outcome of the lust to possess, which is covetousness.

"But godliness with contentment is great gain," 1 Tim. 6: 6.

Question: Is God strictly impartial in His love? i.e. Does He love saint and sinner alike?

Answer: We ought, I think, to distinguish between the love of God to sinners and the love of God to saints. Often we speak of the compassionate love of God to the world. This is seen without partiality to all, male and female, in the greatest verse in the gospel, "For God so loved the world," John 3: 16. But there is also the love of the Father to His children. This is a love of relationship, known and enjoyed by every saint of God in a way which cannot be known by the world. "For the Father Himself loveth you, because ye have loved Me." John 16: 27. This love is as impartial to the saints as the compassionate love of God is to sinners.

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LUCK OR CHANCE JULY 1957

Question: I am not clear as to the definition of luck or chance. I feel there should be no such element in a Christian's life, but could you please give me some light on the subject in view of the following Scriptures? "The lot is cast into the lap; but the whole disposing thereof is of the LORD," Prov. 16: 33. "The race is not to the swift, nor the battle to the strong . . . but time and chance happeneth to them all," Eccles. 9: 11.

"By chance there came down a certain priest that way," Luke 10: 31.

"And the lot fell upon Matthias," Acts 1: 26.

Answer: Proverbs 16: 33 and Acts 1: 26 are of the same character and can be answered together. By referring to Joshua 7: 14-18 you will see how the lot was used to discern the mind of the LORD among His people. Though not mentioned in terms, this would be the mode of discovery. Rather strikingly we have this mode of selection first used by the LORD in Leviticus 16: 8. It was the divine way of making a selection between the two goats. Numbers 26: 55, Joshua 13: 6 and many other places show this to be the meaning; hence your quoted verse in Proverbs where the LORD disposes of it, that is, uses it to guide.

Ecclesiastes has a slightly different meaning we think. There it seems to mean, with all man's efforts to effect something, it does not always depend on the strongest etc. God rules over all and does not always give returns by greatest efforts but according to His will. We have to labour and leave the result with God. A splendid preacher labours fervently in the gospel without result; then a simple man struggles through an elementary discourse and someone confesses the Lord. We ought to do our best in all our service but, as Paul said, "God gave the increase."

The word translated "chance" in Luke 10 means a coincidence and this is the only occurrence of this particular word in the New Testament. It just happened that at that time the priest came along. He did not go there by any design to help the man, but just happened to be passing and left the man as he found him. "And a certain priest happened to go down that way," (N. Tr.).

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MATTHEW 18: 10 AUG. 1957

Question: Could you explain the following verse?

"Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven," Matt. 18: 10

Answer: The word used here for "little ones" is "mikroon," one who has not yet grown up and is not necessarily a child. It is the same word used of Zacchaeus, he was little, "mikroon," not grown as to his stature. In verse 6, where the word is used first, the Lord says of these, "which believe in Me." It refers to those who had believed on the Lord yet had not grown much in the truth, what we may call, new converts. The word of our Lord to Peter in John 21: 15, "Feed my lambs," we believe is akin to this passage.

Each of these little ones had an angel to represent them in the presence of the Father. Seeing His face means, they are ever in divine favour. Compare 2 Sam. 3: 13; 14: 24-33; Esther 1: 14; Rev. 22: 4. Seeing, then, that the Father looks upon these little ones with favour and that they are cared for by angels, it well becomes disciples to have an interest in them and to help them all they can. Angels are "ministering spirits" for "them who shall be heirs of salvation," Heb. 1: 14. "Are they not all ministering (leitourgika) spirits, sent forth to minister (diakonian) for them who shall be heirs of salvation?" Hence these angelic beings who serve God in every part of the universe, serve or wait upon the heirs of salvation. The whole point in this passage seems to be that these little ones are of great value in the estimation of the Father; are angelically cared for and, as a consequence, ought to be highly esteemed by disciples. Let us take care, then, that we do not despise these lambs of the flock.

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REVELATION 2: 17 SEPT. 1957

Question: Will you please explain the following verse?

"To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a name written, which no man knoweth saving he that receiveth it" (Rev. 2: 17).

Answer: "The hidden manna" is undoubtedly a reference to the pot of manna which was laid up before Jehovah as a memorial, Ex. 16: 33. It speaks to us of God's appreciation of that pathway of holy separation and obedience to His will, which ever marked our Lord in His service here for the glory of God. The overcomer in Pergamos was one who had also walked a pathway of subjection to God, and separation from the worldliness which invaded the Church at that time. As a special reward, he was to share in the appreciation of the Father of His well-beloved Son. It is well to remember that faithfulness down here develops in us a capacity to enjoy certain things in a fuller way when we are in heaven above. Such is the reward for one who seeks to imitate the pathway of separation walked by our Lord.

The "white stone" also carries the thought of approval. Voting in those days was carried out by putting either a white stone or a black stone into an urn. It is from this we have the phrase "black-balling" — that is, against a person. We seldom, if ever, hear of "white-balling," but that is the other side. Black-balling would be a vote against one, and white-balling a vote in one's favour. It is probable that many of the saints in those days were haled before ecclesiastical courts, and that black balls were placed in the urn against them. But they would have this assurance; if they were condemned by men because they would not co-operate in the worldly practices of the Church, they would have the approbation of the Lord for Whose glory they had walked in holy separation from these things.

The "name written" is an added reward. Not only would those who proved themselves worthy of this approbation receive it, they would have a secret understanding of how much the Lord did appreciate what they had done for Him; something known only to the Lord and the one who obtained the name. Names in Scripture are not given merely for identification, but to describe some virtue or character in the one who receives the name. Samuel and Peter are examples of this and, above all, Jesus. It may be the name is given, not for the action only, but for the motive behind the action, which the Lord alone can fully know. He will show in that day that He did know the motive, and assure the one that the secret, not known by his fellow believers, was known to Him and has its suitable reward.

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1 CORINTHIANS 3: 17 OCT 1957

Question: Could you explain the following verse?

"If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Cor. 3: 17.

Answer: The assembly in Corinth is looked at in these verses in its responsible character. Paul had laid a firm, sure foundation which had secured this company as the local representatives of God in that city. Now, they were to take great heed as to how they attempted to further this work. Two thoughts are connected with the House of God, approach and display. The first is seen in the Tabernacle and the second in the Temple of Solomon. So far as we know, the term "House of God" is never used of any local company of saints, but the temple is, as we have it here. It regards the saints in Corinth as the shrine from which God was being displayed. Two words are used for "temple" in the New Testament, Hieron and Naos. The first takes in all the temple buildings; the second only the sanctuary or inner shrine. It is Naos here for the temple, and views the saints as those who were in the light and favour of God, and in living touch with Him by the Spirit. Only as being such could they rightly display the character of God in Corinth. But this raised a great responsibility that they should rightly represent God.

To understand this verse you have called attention to, we must take the whole passage from v. 9 to v. 17. The building is in view right through. Three kinds of builders may be operating there. A good builder, building good material, v. 14. A good builder, building bad material, v. 15. A bad builder who can only build bad material, v. 17. "Defile" and "destroy" in this verse are the same word and give the warning that just retribution would be meted out to any who defiled this temple. It would be one who had not the knowledge of God (ch. 15: 34), and whose presence in that company was spoiling the pure display of the nature and character of God either by bad doctrine or bad practice. A person in that company who could only corrupt by his teaching and his practice would eventually be corrupted by God. Such an one would be like a tare amongst the wheat.

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HEBREWS 10: 12 NOV. 1957

Question: In Hebrews 10: 12, I read, "But this Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God." The New Translation reads, "sat down in perpetuity." In view of the great prospect of our Lord's return, is it correct to read of Him as having "for ever sat down," or rather that He has "offered one sacrifice for sins for ever"?

Answer: The statement that our Lord has sat down has no reference at all to His return for His saints. It is to assure us that what He set Himself to do He has done, and has sat down in perpetuity, that is, in relation to the work, not in relation to His return. That He will return is clearly stated in chap. 9: 28.

As to the much disputed comma in this verse, it is well to remember, as often pointed out, that the Greek language from which the New Testament was translated has no punctuation marks whatever. It is left to the translator to judge where and what should be added to give the sense in English. It raises the question as to whether the work, or the result of the work, is in view. In v. 11, we read of two things. First, the priest in the Tabernacle was ever standing — his work was never done. Then, he offered oftentimes, for there was no sacrifice offered in that day which dealt so effectively with sin that no other sacrifice was needed. "Standing" and "oftentimes" are the two characteristic words in this verse. Now the comma after "one sacrifice for sins" would refer to the "oftentimes;" the comma after "sat down" would refer to the "standing." Both are true and we judge that wherever it is inserted is right. He has "offered one sacrifice for sins for ever," and, so far as the work being done, never needing to be repeated, He has "for ever sat down." Hence we do not insist on where the comma should be; we are assured that both are right. Perhaps the best thing would have been to insert both commas and the sense may have been more clear.

We say again, it has no reference whatever to our Lord's return for His saints. We often have the statement that He has sat down, but we must keep each reference in its own setting. In Mark 16: 19, we read the Lord "sat on the right hand of God," in Acts 7: 55, Stephen says he saw "Jesus standing." Keep each passage in its own setting and there is no difficulty whatever.

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ROMANS 7: 4 DEC. 1957

Question: Will you please explain this verse?

"Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him Who is raised from the dead, that we should bring forth fruit unto God."

Answer: The teaching of this part of the epistle to the Romans from ch. 5: 12 to the end of ch. 7, is transfer; then in ch. 8 we have the result described for us in a new generation who come under the Headship of Christ and, by the Spirit, are marked by His features. In ch. 5, where our standing is in view, we are seen as transferred from Adam to Christ the new Head. This is the work of God for us based upon the work of Christ. In ch. 6, where our state is in view, we are delivered from the old master sin, and righteousness takes control, the new master. This we understand is the work of the Spirit in us. In ch. 7, where our practice is in view, we are delivered from the bondage of the law by being united to Christ in resurrection and are thus transferred from law to grace. The word "practise" you will find, occurs more than once in ch. 7, according to the New Translation. We have long understood then that ch. 5 is what God has done for us; ch. 6, what association with Christ in resurrection has brought us into that we may bring forth fruit unto God. It has been pointed out that ch. 8: 1 is the answer to the experience of ch. 5; v. 2 is the answer to the experience of ch. 6; and v. 3 is the answer to the experience of ch. 7. All is needed if we are to walk in newness of life and bring forth fruit, which is really the reproduction of Christ in each one of us.

In the verse you refer to, the figure of a marriage is used to show this transfer. A woman may lose her husband by death and so be free to marry another. The point being, death dissolves the bond and leaves the person free to marry another. However, the simile is turned round in this verse; it is not the husband who dies — the law — but the one under the law. yet the fact remains that death has dissolved the bond and leaves us free to be attached to another, "ye . . . are become dead." The result is we are united to Christ in a new bond, His death having freed us from the old one, so that now, under grace and no longer under law, we bring forth fruit unto God. The law gave neither life nor power to keep its demands, but our new union brings us into life as associated with Christ Who is raised from the dead, and it is in the power of this new life — the reproduction of the features of Christ — that we bring forth fruit unto God.

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REV. 22: 11 JAN. 1958

Question: Could you explain the following verse?

"He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still." Rev. 22: 11.

Answer: This verse refers to the fixed, eternal condition of all, whether blessed or unblessed. It is preceded by "the time is at hand," and followed by "And, behold I come quickly." When the time comes to which these events refer, and the Lord comes for His own, the time to change one's condition will have gone, for the day of grace will be closed. Those who were once unjust and filthy but who believed in Christ as their Saviour, will be found at His coming righteous and holy, and will abide so for ever. Others who are found at that time unjust and filthy will be so for ever, for the opportunity to have their condition changed will have passed for ever. Emphasis in this verse should be placed on the word, "still"; that is, they remain so. Here is a helpful quotation by another:

"When this time comes, the condition of every one will be fixed. The unjust will be unjust still; the filthy will be filthy still; the righteous will be righteous still; the holy will be holy still. The filthy will never become holy; the holy will never become filthy. Now, indeed, it is the day of grace when the filthy can have their filthiness washed away; but here we look into eternity where the condition of all will be fixed." (H. Smith)

This is how we understand the verse, and we think this quotation concisely explains it.

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JOHN 16: 8 & ACTS 24: 25 MAR 1958

Question: What would be the distinction between the witness of the Spirit as recorded in John 16: 8 — "sin, and of righteousness, and of judgment," and that of Paul to Felix as recorded in Acts 24: 25 — "righteousness, temperance and judgment to come"?

Answer: It is well to note first of all that the witness of the Spirit is to the whole world as such, while that of Paul is to one individual in that world. The witness of the Spirit is unchanging and is there at all times during the absence of Christ. The witness to different individuals may vary in its terms according to the condition of that individual. This is clearly seen in the book of Acts where many distinctive accounts of presenting the gospel are recorded.

In the first Scripture to which you call attention, the very presence of the Spirit in this world as dwelling in the hearts of believers brings "demonstration" (New Translation) of three things. "Sin" — for the world had not believed on the Son. "Righteousness" — in the fact that the Father had taken Him out of the world and taken Him to glory. He came on behalf of the Father and it was only right that, if they would not have Him, the Father should take away the only One Who could save this world. "Judgment" — in that the prince of this world who led them to reject Christ was himself brought into judgment. Note, not here "judgment to come." The judgment on the prince of this world has come already. He is judged in the cross of Christ. Had this world received the Son, the Spirit would not have been here in His present testimony dwelling in our hearts. I do not doubt the demonstration is first to us, then through us to this world as we seek to bear witness to the Son and to the sin of this world in rejecting Him. But it is the presence of the Spirit which brings this demonstration, not so much what the Spirit has to say.

As Paul stood before Felix he would have some idea of the character of this man, and led by the Spirit would seek to convict him of his individual sins in the sight of God. This word "reason" is the word from which we derive the word dialogue — persons discussing a matter. The word translated "temperance" means self-control. We can see how the apostle reasoned with this man as to what is right in the sight of God, which meant that he stood in great need of self-control if he wished to escape the ultimate judgment of God. Little wonder Felix trembled as Paul pressed upon him the need of repentance by forsaking his sins and thus escaping the ultimate judgment of God. Here the judgment upon man is still future as God is offering to him the forgiveness of sins; hence the term "judgment to come;" while the prince of this world is already judged without any hope of forgiveness.

As we said, individual testimony to men may very according to their particular condition, while the testimony of the Spirit is unvarying to this world that has crucified the Son of God and cast Him out. Nevertheless, it is by the Spirit dwelling in our hearts that we are led to attempt to convict men in this world in view of bringing them to a state of repentance.

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JUDAS AND THE LORD'S SUPPER APRIL 1958

Question: Did Judas break bread?

Answer: No. It may appear so in the record of Luke, but a comparison with the other gospels will clearly prove he had gone out ere the supper was introduced. It is well known to Bible students that Luke groups events together in a moral sequence; Matthew groups them in a dispensational way. It would appear from John 13, that Judas left between the eating of the passover and the introduction of the supper. John of course does not give the account of the supper but leaves no doubt as to when he left the room. Both Matthew and Mark in their record make it abundantly clear he was exposed, and with the account of John that he immediately left the room, it is clear that he was not there when our Lord took the bread and instituted the supper. Luke would seem to suggest that the supper is eaten by those who are associated with Christ in His rejection consequent upon His being delivered up, While Matthew and Mark so record it as having displaced the passover, Judas having departed. All the same, if Judas had, it would not have perturbed us, for he had before exercised all the powers of the kingdom, even with power to raise the dead; nor do we doubt that many more since that day have participated in this wonderful feast who had no more right to do so than he. Still, we do not think he was there.

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THE LORD'S PRAYER — MATT. 6 MAY 1958

Question: Why do we not repeat the Lord's prayer in our meetings?

Answer: We need to learn that the prayer given by our Lord to His disciples while He was here in this world was only applicable to the time of His presentation to Israel as their Messiah. It has to be noted that the so-called sermon on the mount was given in view of His rejection, hence He prepares His disciples for persecution and being evil spoken of. This prayer was all part of this instruction. Afterwards our Lord was rejected, but having died and risen again and ascended to heaven, He has sent down the Holy Spirit, and thus opened up a completely new order of things which are heavenly, spiritual and eternal. The Holy Spirit has brought into being the assembly to which we belong. All connected with the assembly is centred in Christ in glory and not in the Messiah on earth. The teaching of and for the assembly is found in the Epistles, not in the Gospels, although we learn much of the glory of Christ in the Gospels. Now, nowhere in the Epistles are we instructed to use this prayer, while we do have ample references to prayer and many examples as well. A consideration of these will show at once the higher plane they are on. Eph. 1 and 3; Phil. 1; Col, 1 are a few examples ; and in Eph. 6: 18, 19; James 5: 16, we are told what to pray for. In all instruction by our Lord there are Divine principles which never alter, and all the things in this prayer in Matt. 6 are based upon unchanging principles, yet the grouping of them has in view a company of disciples on earth associated with Messiah and not a company of the members of the body of Christ attached to him in the glory; Our prayers then to-day are in relation to the assembly and those who compose the assembly, having the heavenly calling in view and not the kingdom on earth.

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EXODUS 12: 35, 36 JUNE 1958

Question: In Exodus 12: 35, 36 we read that the Israelites took gold, silver and jewels and raiment from the Egyptians. It looks as though it amounted to stealing, yet when the time came for the construction of the Tabernacle and Moses asked the people for gifts, these things were used for this work. This does not seem to be in accord with the New Testament where we are exhorted not to go to the world for anything, be it money or materials, in the service of the Lord. Or have I a wrong idea?

Answer: It may help first to point out that the word rendered "borrowed" is really to "ask," and the word rendered "lent" means "gave." The concordance will show that it really means "demanded." In view of the fact that the children of Israel had served the Egyptians for 400 years, building the treasure cities for Pharaoh (Ex. 1: 11), God had before said to Moses that they were to demand these things as payment for their labours, Ex. 3: 21, 22. It was not more than they had a right to, and it seems the Egyptians knew this, hence the eager way in which they seemed to answer this demand. It was "spoil" but spoil they richly deserved.

As to using this in the service of the Lord, we have long thought that much which we have handled while in this world, prior to the call of God, has in the providence of God formed us as vessels with a view to serving Him in this world. Moses in his day as reared in the house of the daughter of Pharaoh and Paul in his day reared in the tenets of Judaism, are both examples of this. Perhaps at a later date, Mr. Darby reared in the Irish Church and so well educated for this work, was to lay all this at the feet of the Lord; and how great has been the service he rendered as a consequence. So it was with the children of Israel. It was their wages, willingly given to God to form the Tabernacle.

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THE "SHEKINAH" GLORY OCT. 1958

Question: We often hear in our meetings of the "Shekinah" glory and some of us have been looking for this in the book of Numbers but have failed to find it. Is there such a word in Scripture?

Answer: No. The words from which the term is taken appear to be in Scripture but the word itself as such is not. We are all apt to pass on phrases we hear without ascertaining if these things are so. Some years ago two of us looked for this "Shekinah glory" and failing to find it got into touch with a Rabbi in Bradford who gave us the following note. Since receiving this note, we have hesitated to use the term as we do not need to fear using the name Jehovah.

"Shekina" (or "Sheckinah" or "Shekhinah" according to modes of transliteration) is the Hebrew word which means "Dwelling," and used for the theological conception usually termed "Immanence."

In Hebrew post biblical writings, this word is used among others as a synonym for Deity. The name of God was considered too holy to be used even for theological purposes and the Jews developed the habit of referring to Him by His attributes and things associated with Him in Scripture. e.g. They called Him "The Place" (on account of such passages as Ps. 24, "Who shall ascend . . . His holy place"); "Merciful;" "The Holy One;" "Blessed be He."

Now Exodus 25. 8 has, "And shall dwell" (or that may dwell) in the midst. The word for "Shall dwell" is from the Hebrew root "Shakan" (a shaken) and the noun from the root "Shekinah" was used to express the idea of "Immanence" of God and His nearness to men." (Signed J.E.)

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THE GOLDEN ALTAR AND THE GOLDEN CENSER NOV. 1958

Question: What distinction do you make between the golden altar and the golden censer?

Answer: The golden alter is typical of priestly intercession but the golden censer is typical of priestly worship. The altar belonged to the holy place but the censer to the most holy place. Incense was burned on the altar every morning and every evening when Aaron attended to the lampstand, but incense was burned on the censer only once every year on the great day of atonement. Aaron in his garments of glory and beauty burned incense upon the altar daily, an evident type of our Lord as the Great High Priest over the house of God who "ever liveth to make intercession" (Heb. 7: 25). When Aaron burned incense on the censer he was clad in his garments of linen. In his garments of glory and beauty he represented the people before God as seen in the shoulders and the breastplate; in the garments of linen he was doing a work whereby God could righteously to on with the people. That day was more for God than for the people, however much they may have been involved in it. The work of that day went beyond the people and, typically, has its reconciliation of all things in view, as we read in Lev. 16: 33. We believe the censer stayed in the Most Holy Place as its rightful place of service as we shall see, and it may be that it held the incense which was always in the presence of God; a fact very often overlooked (Ex. 30: 36).

In confirmation of this, see Heb. 9: 1-5. It is significant here that in the enumeration of the vessels of the tabernacle, the golden alter is omitted, but the golden censer included. Only here are we told that the censer was golden. Moreover, it says "the Holiest of all; which had the golden censer" (vv. 3, 4). We gather from this verse that the censer stayed in that place, the Holiest of all. Now why is there no mention of the golden altar? We believe it to be because we are as in the Holiest of all, beyond the need of priestly intercession, and are there to worship rather than to express need. We judge the answer to the golden altar is found in Hebrews chapters 2, 4 and 7. There, as the antitype of the altar we have; succour, ch. 2; sympathy, ch. 4; and salvation, ch. 7. All these are in relation to need on the wilderness side of our relationship with God, but once we enter into the "Holiest of all" in the spirit of our souls, we are conscious of being in the presence of God, to intelligently offer to God the fragrance of Christ as typified in the incense. We are sure that if we do not avail ourselves of all the provision of the Great High Priest(ch. 4: 14) over the house of God, we shall not be in a fit state to enter the "Holiest" in the spirit of worship. We are there, not in the light only of what Christ has done for us, but in the light of what He has done for God, and to offer there what we have learned of His greatness and glory for the delight of the heart of God.

These are very brief remarks concerning a vast subject, but we hope they are clear enough to show why we said at the beginning that the golden altar is typical of priestly intercession, and the golden censer typical of priestly worship.

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1 COR. 14: 30 FEB. 1959

Question: "If anything be revealed to another that sitteth by, let the first hold his peace." (1 Cor. 14: 30).

What is the meaning of this verse, and has it any instruction for us today?

Answer: We must bear in mind that at the time this epistle was written very little, if indeed any, of the New Testament was available to the saints at Corinth. Certainly none other of the Epistles of Paul. It was still the manifest work of the Holy Spirit to give revelations for the guidance of the saints, as chapter 12 of this epistle would show. We gather that the prophets would derive much help from the Old Testament Scriptures, and it may have been the custom for the saints when gathered together for some with the gift of a prophet to expound what they had of the Word of God. At such a time the Spirit may have seen the need of a revelation of something not to be found in the Old Testament, and would give an indication of this to one sitting by and listening to the prophet who was speaking. The prophet in such a case was to cease speaking so that the revelation could he passed on to the saints. This is again referred to in verse 26, "a psalm, hath a doctrine, hath a tongue, hath a revelation." It is evident that all these were in exercise when the saints were gathered, and the apostle was showing which was the more important by instructing that a prophet should give way to one who had a revelation which would be some needed word for the moment.

As the word of God has been completed by the revelation given to Paul, we do not have further revelations to-day. We are bound to the written word, where all that is needed in our service for God is clearly stated. Beware of anyone who would tell you he has a revelation of something not found in the word of God.

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1 COR. 15: 22 JUNE 1959

Question: What is your judgment of 1 Cor. 15: 22? Do you think "all" in both cases is coextensive?

Answer: We do. The previous verse makes this quite clear. There we see that death by one man and resurrection by another are clearly coextensive. "For since by man (came) death, by man also resurrection of (those that are) dead" (New Translation). That is, physically dead, not spiritually dead. It is not a question only of the resurrection of believers, but of resurrection as a power, and that power in the hands of Christ. Resurrection does not apply to souls but to bodies. Through losing sight of this fact some limit the term here "in Christ" to believers. "Made alive" indicates a dead body brought to life again in resurrection. That believers have life in their souls is quite clearly taught in many parts of the New Testament, but it is not the subject here. Further, this verse is quite in line with another on the same subject. "Wonder not at this, for an hour is coming in which all who are in the tombs shall hear His voice, and shall go forth" (John 5: 28 N. Tr.). This, as you will see by reading carefully the whole of the passage from verse 24 to 29, is additional to the Son speaking in quickening power in the hearts of those who believe in Him. Such will not come into judgment, but all, saint and sinner, who have come under the power of death will be released from that power eventually. Saints of course at His coming; sinners at the great white throne; but the fact remains that a moment is coming when not one individual, saint or sinner, will be under the power of death, and Christ is He Who will end that power for all. Keep in mind that it is the death of the body here and not dead souls, and the matter resolves itself.

One more interesting fact in relation to this subject is found in chapter 11 of this same epistle. "Christ is the head of every man" (v. 3 N. Tr.). This refers to creation, not to redemption. All, saint and sinner, have to say to Him whether for blessing or judgment.

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JOHN 10: 17, 18 AUG. 1959

Question: "I lay down My life, that I might take it again. I have power to lay it down, and I have power to take it again," John 5: 17, 18.

If the first "it" speaks of the life (the blood) laid down never to be taken up again, to what life does the second it refer?

Answer: The "it" is the same in each case. The life He gave never to be taken up again is referred to in such passages as John 6: 51. "And the bread that I will give is My flesh, which I will give for the life of the world." This life was given as the basis of propitiation, and is the life of responsible Manhood which our Lord came into in order that He might go to the cross and deal with the question of sin. That life, given up as an offering for sin, He never took again; this is witnessed to when the soldier pierced His side and forthwith came there out blood and water. Hence in resurrection our Lord said, "for a spirit hath not flesh and bones (not blood), as ye see Me have," Luke 24: 39. This was the life of responsible Manhood into which our Lord came, and in which in subjection and obedience He ever walked to the glory and pleasure of the Father. Hence at the close of His pathway He could offer Himself, "through the eternal Spirit . . . without spot to God," Heb. 9: 14.

The verses you quote refer to Himself in His own life as the Son, Divine life in a Divine Person. The laying down of this life has reference to the condition of subject, responsible Manhood; in resurrection He takes it again but apart from the responsible condition which He assumed in order to die. He, a Divine Person, co-equal with the Father and the Spirit in Deity, could never give up that life; but having come into a life of responsibility, laid down His life as of Deity when He gave up His life of responsible Manhood in dying upon the cross. In resurrection He takes again the life which was essentially and eternally His, having given up for ever His responsible life when He died upon the cross.

The question you raise is one of the most difficult to understand, and needs very careful consideration if we are to grasp its bearing. Few seem able to understand it, and lest our remarks are not as clear as they ought to be we subjoin a quotation on this matter from the pen of J.N.D. He had been pressed upon the subject by someone who had failed to grasp the bearing of what is admittedly a difficult matter to understand.

"Christ took human life in grace and sinless; and as alive in this life He took sin upon Him. Sin belongs, so to speak, to this life in which Christ knew no sin, but was made sin for us. But He dies — He quits this life. He is dead to sin; He has done with sin in having done with the life to which sin belonged, not in Him indeed but in us, and alive in which He was made sin for us. Raised up again by the power of God, He lives in a new condition into which sin cannot enter, being left behind with the life that He left. Faith brings us into it by grace.

"It has been pretended that these thoughts affect the Divine and eternal life which was in Christ. But this is all idle and evil cavil. Even in an unconverted sinner, dying or laying down life has nothing to do with ceasing to exist as to the life of the man within. All live to God, and Divine life in Christ never could cease or be changed."

A careful consideration of these words will amply repay your trouble, and, we hope, answer the question you have raised.

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2 COR. 5: 10 OCT. 1959

Question: Who are the "we" and "all" in 2 Cor. 5: 10? Is it correct to say the great white throne is another aspect of the judgment seat of Christ?

Answer: We may add another Scripture to your enquiry to complete this matter. "For it is written, As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God." (Romans 14: 11, 12).

In both Romans and 2 Corinthians the whole human family is in view, although in their setting the apostle applies the passages primarily to the saints. Every human responsible creature will have to give account to God, the saints included, but all will not do it at the same time. Romans we can leave as it is so clear; your difficulty is in 2 Corinthians.

The word used here for "judgment seat" is beematos — tribunal — and bears the thought of an examination to award a prize, not a judge on the bench to award punishment. Note, it is not said in 2 Corinthians that persons are judged, but rather their works, although the person receives the verdict and any reward which may be given. It is the life of the believer under the review of Christ in order that He may give to each an appropriate award, and the consequent place in the kingdom in the day of display. Unbelievers will not be there, but as Paul says in the preceding verse, "Wherefore we labour, that, whether present or absent, we may be accepted of Him." It is the service of the saints which will come under review. I do not need to assure you that the word "accepted" in this passage has no reference to the believer's sins — but to his service.

At the great white throne unbelievers will be judged in their sins, and no saint of God will be there. The link that I see between the two judgments is that the same Person will be Judge, but it does say in relation to the great white throne, "And I saw the dead, small and great, stand before God." It is persons judged this time, certainly according to their works, but it is the works only and not the persons which are judged in 2 Corinthians 5. Whilst it says "stand before God," I do not doubt that it is the Lord Jesus Christ on the throne "for, the Father judgeth no man, but hath committed all judgment unto the Son," John 5: 22.

I believe the words "we" and "all" refer to the whole human family, but in 2 Corinthians 5, Paul has the saints only in mind, and hence he uses the special word "tribunal," as pointed out in an earlier paragraph of this reply. It is a question of reward for service, not of persons being judged as sinners.

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1 JOHN 5: 16, 17. FEB. 1960

Question: Would you please explain the meaning of 1 John 5: 16-17?

Answer: I gather that the statement, "There is a sin unto death" is the subject of this enquiry. Verses 16 and 17 are both occupied with the need of the maintenance of righteousness in those who compose the family of God. If, in the disciplinary ways of the Father one of the members of the family is laid aside through sickness, we may pray for restoration both physically and spiritually. If however the sin is of such a character that God has to remove the saint by death, we are not to pray for that. It needs spiritual discernment in both cases. All sickness is not the result of unrighteousness, but where it is evident that it is and just as evidently not a sin unto death, one can pray for another that restoration may be granted.

There are recorded cases of a "sin unto death" such as the action of Ananias and Sapphira, and also those in Corinth who had fallen asleep. Mr. Kelly records that a brother once sent for him and confessed to him a certain sin, adding that he knew the Lord was going to take him away as a consequence, and the brother shortly afterwards died. "A sin unto death" is something so serious that the one who committed it would be no longer fit to bear testimony to God on earth. This matter is referred to in John 15: 2, "Every branch in Me that beareth not fruit He taketh away." This is not the same thing as the branch referred to in v. 6 as "cast forth." that would probably refer to Judas, but v. 2 refers to a saint no longer fit to bear fruit. The work of Christ has fitted such for heaven, but they were no longer fit to live on earth so far as bearing fruit is concerned. A very solemn consideration indeed for us all.

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1 COR. 3: 12. OCT. 1960

Question: What is the meaning of "gold, silver, precious stones, wood, hay, stubble"? 1 Cor. 3: 12.

Answer: First of all, it may help if we point out the features of the first three chapters of this epistle.

In chapter 1 the work of Christ upon the cross is brought before us as ending in God's sight the world of human wisdom which man has constructed in ignorance and independence of God. In chapter 2 the work of the Holy Spirit is in view as introducing in a mystery the sphere where divine wisdom is operating. In chapter 3 the work of the saints as labouring in the sphere of Christianity is in view, and we have the question raised as to whether we are occupied with the things introduced into this world as the product of human wisdom, or with the things of divine wisdom which are in operation in the sphere which has been introduced by the Spirit of God. Building refers to the labour we are engaged with in the sphere of our service, for all is moral and spiritual today. So the question is raised — are we building with that which the cross of Christ has brought to an end for God, the things outlined for us in chapter 1; or are we building with those things which the Spirit has brought into existence as outlined in chapter 2?

"Gold, silver, precious stones" are things which the Spirit of God produces in and through the saints. "Wood, grass, straw" (N. Tr.) are the things operating in the sphere of human wisdom, the world man has constructed in independence of God. Gold would suggest that which is of God in His nature and attributes; love, holiness, righteousness, grace, mercy, etc. Silver would speak of the various effects of the redemptive work of Christ, such as forgiveness, salvation, sanctification, reconciliation, etc. Precious Stones would indicate the various glories of Christ, Son of God, Son of Man, Son of David, the Head, Priest, Lord, etc.. These are the positive things which will pass the test and go through the fire.

Wood suggest that which is purely natural. Grass, that which is fleshly, and straw that which is sinful, and which comes under positive judgment; all are the product of man at a distance from God. Let us take care to build with what is of God, that which concerns Christ, and is in the power of the Spirit.

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"THE DAY OF THE LORD" NOV. 1960

Question: When does "the day of the Lord" commence?

Answer: At the rapture. This term refers to the time when our Lord will publicly assert His universal power and authority both in the heavens and on the earth. Hostile powers are still allowed in the heavens, but in that day the Lord will subdue and expel every adverse power, whether in the heavens or on the earth, and He will then fill the universe with the glory of God. Hab. 2: 14. This involves the reconciliation of all things (Col. 1: 20), and every person and every thing will come under the administration of the Lord. The first act by the Lord when He does exert this power will be to raise the dead and change the living, as we read in Phil. 3: 21. This will fit the heavenly saints ultimately to share with him in the administration of the kingdom in the world to come. Following the "catching away" of the saints, He will then continue to use His power until all things are subdued to Him, and His will becomes supreme in the universe. All the events of this period, which extend from the rapture to the appearing, are outlined for us in the book of Revelation.

In Phil. 1 we read of "the day of Jesus Christ," v. 6, also of "the day of Christ," v. 10. Both these terms refer to the world to come, when the Anointed of God will administer all things for the pleasure and glory of God. I do not think either of these terms is as extensive as "the day of the Lord." What is conveyed by them will come into evidence only when Christ is manifested in glory, whilst "the day of the Lord," "the day of Jesus Christ" and "the day of Christ" will merge, though each will manifest its distinctive features. But this is not the point in this question. We gather from 2 Pet. 3: 10, that the "day of the Lord" will bring time to an end; then will come into existence "the day of God," but this will be in "the new heavens and the new earth."

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JOHN THE BAPTIST AND THE LORD DEC. 1960

Question: Do you think John the Baptist knew our Lord before he saw Him on the banks of the Jordan? Do you not think that as they were cousins he must have done so?

Answer: John the Baptist and our Lord were not first cousins, though this is often erroneously stated. Mary and Elizabeth were cousins, as we read in Luke 1: 36. We also read in that chapter that John dwelt in the deserts until his showing to Israel, verse 80. Nazareth was some distance from the city of Juda in which John was born. Matthew tells us that when John began to preach, his voice was the voice of one crying "in the wilderness," ch. 3: 3. Mark confirms this in the opening verse of his gospel. John, in the first chapter of his gospel, tells us that John the Baptist said himself "And I knew Him not." While John was given to understand that he would know the Son of God when he saw the heaven opened, and when the Spirit descended and abode upon Him, yet he had to wait until that event before he knew who the Son of God was. He had some knowledge of the piety of this wonderful Person when he said he had need to be baptized of Him, but twice in that chapter he says, "I knew Him not." I feel sure John neither saw nor knew the Lord until he saw Him on the banks of the Jordan. He was not sent by God to identify a relative, but to identify the Son of God, and to bear testimony of this fact to Israel. "And I saw, and bare record that this is the Son of God."

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THE DRINK OFFERING MAY 1961

Question: Why was the drink offering always poured out?

Answer: First, because being a liquid, it could hardly be burned on the altar. Some have thought it may have been poured over the sacrifice, but we have no direct Scripture to this effect so far as I can find. We may have an indirect indication of this in Phil. 2: 17 where Paul says, "Yea, and if I be offered (poured forth) upon the sacrifice and service of your faith, I joy, and rejoice with you all." This is regarded as a New Testament answer to the type, joy and rejoicing being the element typified by "wine."

For myself, I have long thought the "drink offering" was not so much the sacrifice — it was not a sacrifice — but rather the divine delight obtained as the result of a work accomplished both for the pleasure of God and the blessing of His creature. For this reason it always comes in last as though it suggested the securing of the delight of God as the result of the sacrifices which it followed. The first "drink offering" ever recorded in Scripture was poured out by Jacob, Gen. 35: 14. Here, I gather, it was the result of God's dealings with Jacob till at last he is in full communion with God and from now on is moving in a way pleasurable to God. It is the only "drink offering" recorded in Genesis. The next and only one in Exodus is found in ch. 29: 40, 41. Here again it is the last offering mentioned in the consecration of the priesthood and, being bound up with the morning and evening lamb, it suggests the continual delight of God in the accomplished work of His Well-Beloved Son. The sacrifice was offered up and thus consumed. The "drink offering" was poured out and so remains.

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Matthew 25 — Foolish Virgins Apr. 1962

Question: In the parable of the ten virgins were the foolish virgins lost irrevocably, or did they just miss the joy of being present at the marriage supper of the Lamb; and would they afterwards have a place in the kingdom? (Matthew 25).

Answer: This parable does not refer to the marriage supper of the Lamb. Saints of God today are seen in responsibility as wise virgins waiting for the return of the bridegroom, while in the marriage supper of the Lamb they are the bride. No doubt in the truth lying behind this parable those seen as wise virgins will be part of the bride, yet the two thoughts are not the same. What is taught in this parable is that, during the absence of the King, the kingdom has been set up in testimony in this world and there are both true and false professors in it. It is similar to Matthew chapter 13, where the wheat and tares are spoken of. Both this parable and the one following show this to be the case. Foolish virgins shut out and wicked servants cast out are, as you say, irrevocably lost. Our Lord would never say to any one of His saints, "I know you not," however unwatchful they may have been. The reference is to those who today take up the profession of Christianity, but do not belong to the Lord at all.

In the book of Proverbs we learn that those who are wise belong to God as the children of wisdom, but those who are foolish refuse to listen to His counsel. Note that it is said of the wise virgins "But the wise took oil in their vessels," v. 4. I believe the vessels suggest that they were born of God, and were those in which the Spirit could dwell. The foolish had lamps but no vessels, i.e. they were not born of God. The return of the Lord will bring to light those who are, and those who are not His own, whatever their pretension may be. His own are sealed with the Spirit, but others have never possessed the Spirit, because they have not believed the gospel. If we keep in mind that the kingdom involves responsibility, we shall understand how some may make a profession and yet not belong to the Lord at all. I think this to be the bearing of this parable.

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Isaiah 52: 14 JUNE 1962

Question: "His visage was so marred more than any man, and His form more than the sons of men," Isaiah 52: 14. When did this take place, before the cross or on the cross? Was it by God because of our sins, or by those who nailed Him to the cross? What part has this in the work of redemption?

Answer: This very affecting verse refers to the treatment our Lord received at the hands of sinful men and, in itself, has no part in the work of redemption. Two things are brought very closely together in this part of Scripture, for the verse you call attention to is really the beginning of the further events related so graphically in chapter 53. The Lord's treatment at the hands of sinful men, and His bearing our sins under the hand of a holy and righteous God, are almost inextricably brought together in these verses, for both happened at the same time when our Lord allowed Himself to be taken by wicked hands and to be crucified. Yet, we must be clear that not one thing that men did to Him had any part in the work of redemption. Having taken Him, and so treated Him as these verses prophetically said they would do, it was then that God entered into the question of our guilt when he "bare our sins in His own body on the tree." The two things are not the same, but they happened at the same time. Peter, from whom we are quoting, adds, "by whose stripes ye were healed," 1 Peter 2: 24. Whilst men took Him in hatred and by wicked hands crucified Him, God took occasion of these circumstances to enter into the matter of dealing with our sins. We believe that the three hours in which our Lord was on the cross before the darkness, witnessed what men did to Him; then in the three hours of darkness we have the action of a holy God in remembering our sins for the last time on the head of the sinless Lamb of God. His suffering at the hands of men, and His suffering at the hand of God, happened at the same time, but we must be clear that the first had no part in the work of redemption.

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John 4: 6 and John 19: 14 OCT. 1962

Question: To what hour of day do these hours refer? "It was about the sixth hour," John 4: 6. "And about the sixth hour," John 19: 14. Does the apostle use Jewish time or Roman?

Answer: The apostle John uses Roman time. The other three Gospel writers use Jewish time, but John always uses Roman time; the time that we use today. If you compare Matthew 27: 45, with John 19: 16, you will note that Matthew records "Now from the sixth hour there was darkness over all the land unto the ninth hour;" referring to the time when our Lord was upon the cross. Yet John says it was "the sixth hour" when our Lord was still in Pilate's hall! Jewish time is from six o'clock in the evening to six o'clock in the morning, and from six o'clock in the morning to six o'clock in the evening. Roman time, which we use today, is from midnight to midday and from midday to midnight. The sixth hour of which Matthew speaks would correspond to our midday, and the ninth hour in that verse to our three o'clock in the afternoon. Had John recorded the three hours of darkness, he would have told us it was from the twelfth hour to the third hour.

Inattention to this fact has led to some mistaken suggestions as to some of the events recorded by John. In ch. 1: 39 we read, "it was about the tenth hour." Strange to say, in the margin of some Bibles it says, "That is, two hours before midnight." Had they given two hours before midday they would have been right, for it was ten o'clock in the morning, not evening. We can hardly think the disciples came to our Lord at ten o'clock at night and abode with Him that day.

While it has often been stated that the woman of Samaria came to our Lord at the well at midday, it was really six o'clock in the evening, and when our Lord was in the judgment hall of Pilate it was six o'clock in the morning.

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John 1: 21 and Matthew 17: 12-13 MAR 1963

Question: In John 1: 21 we read that when the Jews sent messengers to John the Baptist to ask him if he was Elias he replied "I am not." Yet in Matthew 17: 12-13, the Lord said "Elias is come already, and . . . the disciples understood that He spake unto them of John the Baptist." Why did John say he was not Elias when the Lord said he was?

Answer: The solution of this problem is given to us by the Lord Himself in Matthew 11: 14. "And if ye will receive it, this is Elias, which was for to come." Had you considered the rest of the verse in Matthew from which you quote, the clue to the problem is given as, "they knew him not."

To those who received John, he was Elias, but to those who refused him he was not. It was to the Jews who had clearly shown they would not receive him, or submit to be baptised of him that he said he was not Elias. They formed part of the company to whom our Lord referred in Luke 7: 24-31. To the people who had justified God by submitting to the baptism of John he was Elias, but to the Pharisees and lawyers who refused the counsel of God and refused to be baptised of John he was not Elias. Thus John the Baptist was Elias to some, but not to others.

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Acts 18: 24 APR 1963

Question: Do you think Apollos was born of God when he came to Ephesus? If so, was he sealed by the Spirit seeing he only knew the baptism of John? (Acts 18: 24).

Answer: There can be no doubt that he was born of God and had made progress in the understanding of the word. We read he "taught exactly the things concerning Jesus, knowing only the baptism of John." He was a believer, though limited in his knowledge. Where he had been since he had believed the truth preached by John the Baptist we do not know, but he was of the company of whom John the Apostle wrote, "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God," (John 1: 13). Apollos had been born of God through the testimony of John the Baptist, and must have been an apt student of the word; so much so that he boldly spoke of that which he had learned when in the synagogue at Ephesus.

Although we do not read that he had been sealed by the Spirit, I do not doubt he must have been, for we do not read that he received the Spirit after his further instruction from Aquila and Priscilla. This would surely have been recorded had it been so, but I judge he already had the Spirit even if he needed further light in relation to Jesus. I cannot think that a man not born of God, and not having the Spirit, could convince others "by the Scriptures that Jesus was Christ." His own witness proved that both these things were true of him.

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Leviticus 4. OCT. 1963

Question: In the ritual of the sin-offering in Leviticus 4, I notice that if the priest who is anointed sinned, the blood of his sin offering was to be sprinkled seven times before the LORD before the veil of the sanctuary, put upon the horns of the altar of incense, and poured out at the bottom of the altar of burnt-offering. The same procedure was to be followed in the event of the whole congregation sinning, but not if it were a ruler or one of the common people. Can you explain why this difference is made?

Answer: "The priest that is anointed" was the only person who had access to God as far as the veil, and he alone burnt incense upon the "altar of sweet incense." In view of his restoration to this place of privilege, the ground upon which he stood and the altar which he touched in that service, needed also to be cleansed by blood. Included in this was the pouring out of the blood at the bottom of the altar of burnt-offering, for that was the ground upon which he stood when offering a sacrifice for any of the congregation who had sinned, or offered a sweet savour offering to the LORD. It suggests that if a priest should sin, the ground upon which he stood, and the vessels with which he officiated were defiled, and these things as well as he himself must be cleansed by blood.

So it was with the whole congregation, for the priest stood upon that ground and officiated at the altars as the representative of the people before God. Perhaps these elements are included in the verse, "And almost all things are by the law purged with blood," Heb. 9: 22.

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STARS; DUST; SAND NOV. 1963

Question: With regard to the distinction suggested between the seed as "stars," "dust" and "sand" in your August issue, page 240, why does Moses allude to Israel as "stars" in Exodus 32: 13; Deu. 1: 10, 10: 22, 28: 62? Also at a later date when the Levites addressed God as recorded in Nehemiah 9: 23, they too referred to Israel as "the stars of heaven"?

Answer: We assure you that we had considered the passages to which you refer before suggesting the meanings which we have recorded in the notes of the Bible readings on the book of Genesis. We still do not doubt that the meanings given in these readings are correct, but in relation to the interesting matters to which you call our attention, we offer the following as a solution of the problem.

As pointed out in the readings, the "stars" were connected with Isaac, the son who was the surety of the unconditional promise of God which He made to Abraham. Both the "dust" and the "sand" are seen in relation to Jacob, the man in responsibility, whereas Isaac was the son of promise. Perhaps both Moses and the Levites had this in mind when referring to Israel as the "stars." they did not have the knowledge of the dispensational ways of God as we have today. Israel as the favoured people of God was the vision before their minds. From the three descriptions of the seed they selected that which in their estimation was the greatest of the three, and in this they were right. Might not these servants have had sufficient light to recognize that if Israel were to be blessed of God it must be on the ground of His unconditional promise, and not on the ground of their responsibility? You will note in both prayers there was concern as to the failure of the people, and both Moses and the Levites were praying to God on their behalf in relation to His unconditional promise concerning them and not on the ground of their responsibility in which they had failed.

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Sisters praying FEB. 1964

Question: Should sisters pray in a mixed meeting held in a private house?

Answer: I do not think so. Why alter clear assembly instructions because a house is used for the gathering and not the meeting room? I have often had the privilege of sharing in family prayers in the many homes I am privileged to stay in but have yet to hear any woman taking part in prayer. I have also had the privilege of joining many house meetings of both young and elderly saints, but again have never heard a female voice in prayer. I am sure if sisters have regard to the features of true piety they will not wish to pray in the presence of brothers. The following verse of Scripture may help to curb the emotions of some who may think they are doing God service, and yet in reality are offending against clear assembly instructions: -

"Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Samuel 15: 22).

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Titus 3: 5 — Regeneration APRIL 1964

Question: Would you please give some help as to the meaning of the "regeneration" in Titus 3: 5? Does it mean "new birth"?

Answer: No. This word is used twice in the New Testament, here and in Matthew 19: 28, where it is evident that "new birth" cannot be the meaning. Regeneration suggests an outward change, not the beginning of something entirely new as new birth quite evidently is. It conveys the thought of restoration rather than that of new birth, and in Matthew 19 it evidently refers to the kingdom in the world-to-come. All will then be restored by Christ when He takes His power and reigns.

Further, new birth could not be described as "washing," which is a similar word to that used by Peter, "the sow that was washed," 2 Peter 2: 22.

"Renewing of the Holy Ghost" which is also referred to in Titus 3: 5, is more on the line of new birth. In the energy of this new power — "kainos," something entirely new — those to whom the apostle referred had cleansed themselves from their former unclean habits, thus giving evidence of the fact that they had been born of God.

The following note taken from J.N.D.'s Synopsis on Titus makes the matter quite clear.

The word used here, is not being born again. It is used, besides this passage, only in the end of Matthew 19 for the millennium. The renewing of the Holy Ghost is a distinct thing from the regeneration. This last is a change of one state of things to another.

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Enlargement on thoughts concerning the "holy city, new Jerusalem" OCT. 1964

Question: In the bound volume of "Precious Things" for 1958, there is a statement on page 105 which I would like you to expand a little further. Here it is — "I believe the city will be the eternal establishment of the work of God; the bride — the work of Christ; and the tabernacle — the work of the Spirit."

Answer: There is a most interesting line of truth running through the New Testament which, in result, is found in the portion of Scripture we were referring to, that is, the evident fact of the Godhead working in unity. One has found in almost every outstanding truth revealed to us that each Person of the Godhead is to be seen actively engaged in relation to it. A few examples will show this to be so.

In the account of the incarnation as given to us by Luke, we read, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God," Luke 1: 35. Here each Person is seen moving in the unity of the Godhead in relation to the great matter of the incarnation of the Son of God. Later, as our Lord was about to commence His public ministry, this unity is observed again in the scene on the banks of the Jordan. "And the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou are My Beloved Son; in Thee I am well pleased," Luke 3: 22. Yet again, in the work of our Lord upon the cross, we read, "How much more shall the blood of Christ, who through the Eternal Spirit offered Himself without spot to God," Hebrews 9: 14. These are but a few passages which demonstrate the unity of the Godhead in relation to the outstanding operations of God.

There is one more Scripture to which attention is called in view of the direct bearing it has upon the question raised. It is in the second chapter of Ephesians, in fact the whole of that chapter. It will readily be seen that in verses 1 to 10 we have the work of God, relating in the main to the work of quickening (v. 5) and to that which He creates in verse 10. In verses 11 to 17 we have the work of the Son — He redeems (v. 13), and He reconciles us to God (v. 16). Finally, in verses 18 to 22 we have the work of the Spirit who gives us access (v. 18), and builds us together as a habitation for God (v. 22). It was this chapter which was in mind when making the statement that the three descriptions of the assembly in her eternal place would show the full result of the teaching in Ephesians. All that is being effected as described there is the working out of the "eternal purpose which He purposed in Christ Jesus our Lord," (Ephesians 3: 11). From these references we judge that the City will be the distinctive result of the work of God in relation to the assembly; as the Bride — the distinctive work of Christ Himself; and as the Tabernacle — the distinctive work of the Holy Spirit. Notice that it is only when the assembly is seen in her eternal home that she is called "New Jerusalem." Would not this show the distinctive character of "new creation" effected in her by the direct working of God?

To the overcomer in Philadelphia only is the reward held out of "New Jerusalem." It may encourage us in our day to seek to be marked by Philadelphian features, seeing that what God is effecting in such overcomers will not only be displayed in the world-to-come (temple), but will go into the eternal state (New Jerusalem).

Two Official Glories

Two Official Glories

G. Davison

BEING NOTES OF READING ON HEB. 8 AND 9.

MINISTRY FROM THE "SCRIPTURAL QUARTERLY" JAN. 1941

Hebrews 8

In this chapter we have the Lord presented in two of His official glories; first as the Minister of the Sanctuary, then as the Mediator of the better Covenant. As the Minister of the Sanctuary we learn that Christ has gone in to God. Then as the Mediator of the better Covenant, He prepares us to go to God. The service of God in the heavenly Sanctuary, is surely the great theme of this wonderful epistle.

In the former part of the epistle the priesthood of Christ is viewed more on the side of from God to man than from man to God. He is set to carry His people through the wilderness and right through to Glory as seen in the tenth verse of the second chapter. For this, He has every provision, for every need for every one of His people; (1) for sin without as in Heb. 2: 18; (2) for pressure within as in Heb. 4: 15; (3) for the difficulties of the pathway as in Heb. 7: 25. For the first we have ministered to us, "Succour"; for the second, "Sympathy"; for the third, "Salvation." He will carry His people right home to Glory, seeing He ever liveth to make intercession for them.

Now we read in Heb. 8: 25, of those who "come to God". In the former part it is rather those who get through the wilderness, but Heb. 8 is more occupied with coming to God. It is with this in view that our thoughts are led on to contemplate Christ as the High Priest who is at the right hand of the Majesty in the heavens. He has gone in, in the true tabernacle which the Lord pitched and not man, that is, into heaven itself (Heb. 9: 24). He is there as the High or Chief Priest and this involves a company associated with Him there, for while we are never directly spoken of as priests in this epistle, yet the thought of a company to which He is High priest, runs through Heb 8, 9 and 10.

Verses 3 and 4 speak of Him as having "something also to offer." But we must notice here it is not now from God to man but from man to God. As of old the offerings of God were brought by His people to the House of God and the priestly function was to offer them, so now Christ has the place of pre-eminence over the House of God (Heb. 3 to 6). He is there to offer the spiritual gifts that are brought to God today. Surely this carries our thoughts back to such verses as Heb. 2: 12. "In the midst of the assembly will I sing thy praises." He is in heaven, it is there He sings as taking up His Priesthood in resurrection. He is at God's right hand, the true Melchisedec Priest, the fulfilment of Psalm 110.

In the New Covenant we have the conditions stated for our standing and fitness for going in to God. The New Covenant is mentioned in three particular places in the New Testament. (1) 1 Cor. 11. Here it is the witness of the love of Christ. (2) 2 Cor. 3. Here it is seen as the ministration of righteousness from the glory, to form us like Christ, so as to be able to present Christ in the gospel to men. (3) Heb. 8, 9 and 10. Here it is to prepare us for approach into the presence of God, with a view to presenting Christ to God. Hence the two outstanding effects of the New Covenant mentioned in Hebrews 8 are — the knowledge of God and the forgiveness of sins. If we did not know God we could not approach Him. If our sins were still on us, we dare not approach Him. As the fruit of the New Covenant we both know God and know that our sins are forgiven. Hence with holy boldness we come consciously into the presence of God to worship Him intelligently. Christ has gone in and we can go in in association with Him, that we might take up, under His direction, the service of God in the Sanctuary. This is more fully opened out in Heb 9 and 10 to which we might turn later if the Lord will.

Hebrews 9

In following on a little our consideration of Ch. 8, we come now in this magnificent discourse to the consideration of the sanctuary itself. To this end, in the first ten verses we have a reference to the tabernacle of old, and most of the furniture contained therein. The first thing we must note is that the tabernacle was divided into a first place and a second.

The first is called the Holy, and the second the Holy of Holies (vv. 6, 7). Into the first the priests (plural) had always access, but into the second the high priest (sing.) went alone once every year. The sons of Aaron never went at any time into the second place. The reference in this verse is to the great day of atonement when Aaron went alone into the presence of God once every year, to sprinkle the mercy-seat with blood. The second veil barred man from entering the presence of God. We are not left in any doubt as to what this meant for we read in v. 8 — "the Holy Spirit shewing this, that the way of the (holy of) holies has not yet been made manifest while as yet the first tabernacle has (its) standing."

Two reasons are given in the Ch. as to why man could not go in to God. Sins were not put away and consequently the potential worshippers never knew what it was to have a perfect conscience (v. 9), or a purified conscience (v. 14). Until the question of sin was settled, God could not have man in His holy presence. Moreover, until man's conscience was cleared he could not stand in peace in God's holy presence. The result was that access into the presence of God could not be his experience so long as the first tabernacle "had its standing." As to the system connected with the first tabernacle it was "only in meats and drinks and divers washings, ordinances of flesh, imposed until the time of setting things right," (v. 10).

This is the most obvious teaching of these first ten verses. A less obvious point, but of the utmost importance, is found in the enumeration of the holy vessels. The Golden Altar is not mentioned yet special reference is made to the Golden Censer. They are both vessels of approach. One in the first place and the other in the second. We seem to have this Golden Censer mentioned only in Lev. 16. Here, on the great day of atonement, Aaron is told that he must take that Censer full of burning coals from off the Brazen Altar and his hands full of sweet incense. The cloud of the incense covered the mercy-seat all the time he was occupied in sprinkling the blood upon the mercy-seat and seven times before. This was the only occasion on which Aaron entered the presence of God and the censer was taken by him. It was a vessel which obviously belonged to the Holy of Holies. Only in Hebrews are we told that it was golden, possibly because all in that place was made of gold. There is no mention at all of this vessel in the instructions given to Moses when God gave him instructions concerning the holy vessels. Would not this suggest that here is something that has been definitely reserved for Christianity? While the first tabernacle was standing, approach was limited to the Golden Altar in the Holy place. Every morning and every evening, Aaron burned incense thereon when he dressed the lamps and lit them. From the Golden Altar in the Holy place, the cloud of incense ascended for the pleasure of God. To-day the cloud of incense ascends from the Golden Censer in the Holy of Holies! Now that the time has come for worship in the immediate presence of God, the Golden Altar is passed over and the Golden Censer is introduced in its place.

"His deep perfections gladly sing

And tell them forth to Thee."

As we pass on to vv. 11-14, we read how the second place and the system connected with it is brought to pass. At once our thoughts are turned to Christ. He is presented as the high priest of good things to come. These good things to come are connected with the world to come, yet meanwhile they are all available for us in Christianity in the power of the Spirit. We have them now, in association with Christ in the inside place. At this point, I call the attention of bible students to a very interesting point of doctrine. Do these verses teach that Christ has become high priest "by his own blood," or that He entered in "by His own blood"? First, a reference to the footnote in the N. Tr., will shew the force of the preposition "dia" here. As all can look this up we leave it. We add a quotation from the pen of E. Dennett, on this very passage which is well worth thinking over. He was writing against a doctrine that purported to prove that Christ took His blood into heaven to sprinkle the heavenly mercy-seat.

"According to the punctuation of this passage in the Authorised Version, Christ is made to enter the holy place by His own blood', and this having been commonly accepted, many different interpretations of these words have been offered. But a closer inspection of this Scripture shows that this punctuation is based upon a misconception; viz., upon a supposed correspondence between the entrance of the high priest of old into the holiest with the blood of the sin-offering, and the entrance of Christ with His own blood into heaven. And yet the very words employed might have indicated the mistake; for the phrase dia tou idiou aimotos (by His own blood) is peculiar, and could not be translated by either 'with' or 'in virtue of His own blood'. The question then is whether the words `by His own blood' are necessarily connected at all with the word 'entered'. We unhesitatingly answer in the negative; and as confidently affirm that they are connected with the commencement of verse 11. To shew this we leave out, for the moment, the intervening words; and it will then read thus; 'But Christ being come . . neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place having obtained eternal redemption'" (Christian Friend, Pg. 232, vol. 1888).

We are assured in verse 12, that before He entered in, He found an eternal redemption. "For us" is better left out. We judge it was more for God, even if on our account. Redemption has been resolved by the Godhead. All three Persons are mentioned here. This takes our minds back to Ch. 1, where we read, "when He had by Himself made purification for sins." Not by Moses nor by Michael but "by Himself", i.e. the Son in Manhood. In other words, God has met His own claims in the person of the Son, who became Man to carry out the work of redemption perfectly for the Glory of God (Ch. 1: 3, and 2: 9). The result is stated in v. 14, viz. a purified conscience from dead works (Judaism) to worship the living God! Hence the service of the living God has begun in a company with a purified conscience, who with peace in their hearts about the question of sins, are fitted to give worship to God in the Holy of Holies, ascending like the incense from the Golden Censer and not now from the Golden Altar.

It is here that we can see the need of the New Covenant a little more clearly. It bears out what we said in a previous paper, that it is a necessity to prepare us to go in to God. As soon as we have mention of serving the living God, the New Covenant is again brought before us, called by a more suited word here, "testament." Without going over it again, we must notice the one outstanding fact connected with it. It was inaugurated with blood. We have before seen Christ presented as the Minister of the Sanctuary and the Mediator of the better Covenant, Heb. 8. We have now in this chapter the fact that both His High Priesthood and the Covenant have been inaugurated by His own blood. They are presented in Heb. 8 to shew the greatness of Christ. Here we see the foundation of them. We read that it necessitated the death of the Testator. This would teach us that both the service of the Sanctuary and the New Covenant could only be brought to pass after Christ had died. Neither were effected in His life. It meant the end of the old system in His death and the beginning of the new in His resurrection. By the Cross, He both met the failure of the old and laid the foundation of the new. The old system on earth has passed away and the new system in heaven has taken its place. Not only have we mention that His priesthood and the Covenant have been inaugurated by His own blood, but the whole heavenly order has come under the efficacy of the same precious blood (v. 23). Here is the complete answer to the typical work of Aaron in Lev. 16, when after sprinkling the blood upon the mercy-seat for God, he then brought the whole tabernacle under the power of that same blood, (Lev. 16: 33).

So in our last section (vv. 24-28), we read that Christ has gone into heaven itself, the place of the New Sanctuary, and He has gone there representatively for US. Here we have the answer to Aaron in his garments of Glory and Beauty with the names upon his breast and on his shoulders. Three times the Lord is spoken of as appearing in these verses and in each case it is different. He appeared to put away sin by the sacrifice of Himself. That is past. He appears in the presence of God for us now. That is present. He shall appear apart from sin unto salvation. That is future. Of the first two we have already got the gain. For the last one we are waiting. A reference to Lev. 9: 22-24, will shew this in type. Aaron, after offering the sacrifices lifts up his hand and blesses the people. With Moses he then goes into the tabernacle and comes out again to bless the people. The Glory of the Lord appears and all the people fall down in worship on the ground as the sacrifice is accepted by the Lord. So Christ has lifted up His hands and blessed the people after His great sacrifice. With hands uplifted He has gone into heaven (Luke 24: 50). We wait the moment when He shall appear to bless His people on the ground of the acceptance of His offering. With Him shall come in the Glory of the Lord and all will bow in worship to God. Israel will then get the blessing of the New Covenant and in that day both the heavenly and earthly companies will take up the service of God. Needless to say in that day we shall be in heaven but this is not taught in Hebrews. It is not our going to heaven that is the point in this epistle but Christ coming out; the true Melchizedec to sustain the whole scene for the pleasure of God.

Two Tenth Deals

Two Tenth Deals

Leviticus 23: 9-17; Leviticus 24: 5-7.

G. Davison.

April 1958

While we do not find one reference to the truth of the body of Christ in the Old Testament, we do find references to the company of whom this great mystery is true; and so, from these Old Testament Scriptures, I wish to follow what has already been said, that Christ will stamp His features on every family brought into blessing in the world to come and will thus fill the whole scene with the impress of His grace and of His glory.

The Sheaf of Firstfruits with which we begin, is one of the early pictures of the resurrection of our Lord Jesus Christ from among the dead. Higher up, in the feast of the Passover, we have in type the Lord going into death; but here we have His resurrection before us with many of the implications which flow from it. The first one to notice is, "When ye be come into the land," v. 10. This feast is evidently connected with the time when they crossed the Jordan and entered the land. As already noticed, the pre-eminent place where we have the answer to this in the New Testament is the epistle to the Ephesians. "Blessed . . with all spiritual blessings," would be the answer to "the land." That this began with the resurrection of our Lord is evident, and now He is crowned with glory and with honour at the right hand of God.

In the margin you will see a note that this Sheaf is really an "omer." In the giving of the manna you remember, God said, "an omer for every man." Whether one gathered much or little, it was all measured so that each one had his full quota, "an omer for every man." A full Christ for every man was the thought of God. At the end of that chapter, Ex. 16: 33, we read, "Take a pot, and put an omer full of manna therein, and lay it up before the LORD." An omer then was the measure of Christ coming into this world to meet the need of man and in doing so, manifest the grace and glory of God. We read in this chapter, it was also an "omer" of firstfruits where we now have His resurrection. The One who descended into this world is the One Who ascended back to God in all His glory. This time, it is connected with "the harvest." The harvest for us is our association with Him as brought into all the blessings that are in Him in the presence of God.

There was also brought with this Sheaf a meat offering of "two tenth deals of fine flour mingled with oil." I do not know what these measures mean but one thought I have often connected with them is, that ten is the number of responsibility in man, love to God and love to man. While every other man failed to render to God what was His due and to his neighbour what was his due, one Man has completely answered to both, for our Lord never failed in either. Brought in here with the Sheaf, this meat offering would remind us that the Man who has gone to Glory as raised from among the dead, is the same Man Who ever glorified God in this world in every step of His pathway. The angel said of Him, "this same Jesus" as He went into heaven, and now He is the pattern of that new heavenly family as we read in 1 Cor. 15: 48.

That links on with the next feast, "a new meat offering." We know that the fifty days mentioned here are the "Pentecost" at the beginning of Acts 2. There we have the record of the descent of the Holy Spirit from Christ in glory. What I want you to notice is, the Spirit came down from that Man Who is typified by the meat offering of "two tenth deals," to form a "new meat offering" in this world. Could we ever think that the Spirit would effect anything in the saints which was not already established in that Man at the right hand of God? If then we know this "new meat offering" has in view the formation of the Christian company, it is interesting to note that the loaves were also to be of "two tenth deals," for the Spirit has come down to form a company in this world having the moral features of Christ. I am assured it was there originally on the day of Pentecost, and today, through the ministry of the word, the Spirit is continuing to form Christ in the saints. Our new spiritual history began with this, as Paul intimates in Gal. 4: 19, and all the subsequent ministry of the Spirit to our souls is to reproduce the features of the Second Man so that God may now find His pleasure in us, as He ever found it in His well-beloved Son. The marvel is, leaven is found in this "new meat offering," because it speaks of us; yet we can come together and, in spite of the evil within us, be occupied altogether with Christ and His interests. May it not only be teaching to us, but may it transform us so that His features may be seen more and more in each one of us.

Turning now to chapter 24, we have Israel in their ordering under the eye of God for His pleasure, and without doubt the place they will fill in the world to come. So we read of these cakes once again, "two tenth deals shall be in one cake." I believe this looks on to the day when Israel will be gathered and brought into relationship with God on the basis of the new covenant. In some way they too will take on the features of Christ as suggested in this same measure of "two tenth deals." Just how and how much that will be I do not profess to know, but that it will come about in some way I believe from this picture. We have to remember that what we have in Ephesians in relation to the purpose of God goes beyond the assembly and Israel, for it is to "gather together in one ALL THINGS IN CHRIST." We may have fallen short of this in our apprehension and our expressions, as though the assembly were the only vessel of the purpose of God. The greatest vessel, it does appear to be; but let us not forget that Christ is so great that His greatness will be stamped upon all in the world to come. "All things" in chapter 1 and "every family in the heavens and on earth," (Eph. 3: 15. N. T.) have a place in that purpose and will be set in relation to Christ in glory. "The fulness of Him that filleth all in all" assures us of this.

We have attempted to show from these typical passages that those blessed features seen in Christ while in this world are being formed in the assembly today and will yet be formed in Israel in the world to come. What a scene it will be when He will be seen characteristically in every company brought into blessing, and God will look down in complacency upon a scene where Christ is manifested as filling all in all. It is our privilege as the answer to the new meat offering to manifest those features today.

The Threefold Witness

The Threefold Witness

1 John 5: 5-12.

G. Davison.

May 1962

These verses give us John's last reference to the Spirit in his epistle, and we see, above all else, that the Spirit of God is the living Witness in our souls of the divine things which have been engaging us as together.

Hence in verse 6, speaking of the Son of God in whom we have believed, he says "this is He that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth." It might read "the Spirit is the truth," that is subjectively in the heart of believers, to maintain there livingly "the truth" that was manifested in the Son of God personally.

In the order given in verse 6, water, blood, Spirit, we see the way in which they are presented historically in John's gospel. We have the thought of "born of water" in John 3; living water "springing up into everlasting life" in John 4; and we read also "now ye are clean through the Word which I have spoken to you," in John 15: 3. One great result of the coming of the Son of God into Manhood in this world, was to effect moral cleansing in men and women.

The water has come to light in relation to the Son of God, and we have been born of God and morally cleansed. In each one of us that work has begun and a foundation laid which gives us the power in our souls to take in this wonderful revelation of God that has come to us through His beloved Son. Apart from the effect of that water, not one of these divine things would ever have been understood by us. But the Son of God came in that way, "by water" in order to effect, first of all, moral cleansing in the souls of those who, hearing His word, would believe on Him as the fruit of being born of water and of the Spirit.

We then have the witness of the blood. In John 19, which is the only place where it is recorded, we read, "One of the soldiers with a spear pierced His side, and forthwith came there out blood and water," verse 34. The water would have been valueless apart from the blood which has wrought redemption, and whereby God has been glorified and our sins been put away. As born of God we are cleansed from our sins in order that God might righteously and holily bring us into the wonderful blessing which He purposed, that is eternal life in His beloved Son. The operation of the water is seen in the word that came from His lips, "Now ye are clean through the word which I have spoken unto you," John 15: 3, and secondly, the precious blood that He has shed is that which "cleanseth us from all sin," 1 John 1: 7.

Thirdly, as seen in verse 6 of our chapter, we read "And it is the Spirit that beareth witness, because the Spirit is truth." The Lord came in relation to these three great truths, moral cleansing; judicial cleansing or judicial expiation; and the gift of the Spirit of God, by whom these things are made good in our hearts. The water has dealt with our state; the blood has dealt with our guilt; and the Spirit of God, as a result of this two-fold work, dwells in the hearts of those who are morally and judicially cleansed, in order to bring them into the living enjoyment of the wonderful circle brought to light by the incoming of the Son of God into this world.

"The Spirit, and the water, and the blood." Historically in the gospel we have, first the water, then the blood, and then the Lord breathing upon them and saying "Receive ye the Holy Ghost," John 20: 22. In John 20 it is not quite the thought of sealing, nor is it the bringing of the disciples into one body, but it is rather the impartation of eternal life by the quickening voice of the Son of God.

But when we consider the enjoyment of these things, the Spirit is put first. How are we to be kept in the continual consciousness of these things? How are we to know and enjoy them? I am sure it is only by the Spirit of God dwelling in our hearts. He it is who brings us into the blessed knowledge of the effect of the water so that we may know that we are born of God. He it is who brings us into the wonderful liberty which has been made possible through that precious blood. We know our sins are forgiven, and hence the Holy Spirit brings to bear upon us the testimony of the other witnesses, each of which has a voice to our souls. The Spirit would remind us livingly of that moral cleansing; He would bring to bear upon us the power of judicial cleansing. Thus with the Spirit dwelling in our souls we know we are born of God; we know that our sins are forgiven, and "these three agree in one." What the Spirit is witnessing to, what the water is witnessing to, what the blood is witnessing to, is all with an objective in view.

In verse 9 we read, "If we receive the witness of men," that is the objective testimony that has reached us in the gospel, and we have believed it. We have received the witness of men in that we have believed the gospel. But we further read "The witness of God is greater." Do we not know this to be true experimentally? Of course we believe the Word of God, these divine communications which have been given to us, but is not the greatest matter of all the subjective working of the Spirit in our souls, by whom we are made to know these things in living power?

We have received the witness of men, we have received the gospel; but "the witness of God is greater." There is a living answer to these truths in our souls; we know they are ours; we know we have the power of them and the enjoyment of them too, because we know we are in fellowship with the Father, and in fellowship with the Son. This then is the objective in view, the point in relation to which they all agree, "he that believeth on the Son of God hath the witness in himself; he that believeth not God hath made Him a liar; because he believeth not the record (the same word as witness) that God gave of His Son," verse 10. "And this is the record, that God hath given to us eternal life," verse 11. God has given to us eternal life; we are born of God, we have these new desires Godward, we know our sins are forgiven, and we know there is that in us which lives to God, we have eternal life.

This is the point where true believers agree, "God hath given to us eternal life, and this life is in His Son," verse 11.

We have remarked together that divine things are kept in their own sphere; God does not give us these things in a detached way. If we attempt to work them out in a detached way, we shall not know the blessed enjoyment of them. Where is this life? In John 5 there were those to whom the Lord said, "Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of Me. And ye will not come to Me, that ye might have life," vv. 39-40. "This life is in His Son," and, "He that hath the Son hath life," verse 12. This living power is to keep us in the enjoyment of what we are in the Son, and we see in the wonderful testimony of these verses that we are made fit to be there through the water and the blood. The record has been given, the enjoyment of it is known as a living reality, we have eternal life, a life which is in the Son, so that we might move in communion with the Father, and in communion with the Son.

Do not let us be content to accept these things as mere terms; do not let us make them merely a matter of theology. This living divine Person, the Holy Spirit of God, is present to keep us in the power of them, and to cause us to intelligently respond to them, as we enjoy our portion in eternal life. The Lord help us to know what it is to live there, and to live there continuously, as in communion with the Father and with the Son.

From Adam to Christ

From Adam to Christ

1 Cor. 15: 45-49; Eph. 4: 20-25.

G. Davison.

Jan/Feb/Mar 1964

In our meetings we often speak of the "transfer from Adam to Christ," and I have in mind to give an outline of the truth which this remark entails. That it does aptly describe the work of the Spirit in our souls there is no doubt, and we may be helped to see the bearing of this from the two passages we have read.

First, in 1 Corinthians 15: 45 we must notice the two words the Spirit uses in drawing attention to the great distinction between Adam and Christ. In this verse he does not speak of the first man and the second, but the "first" and the "last". There was no order of manhood in this world prior to the creation of Adam, nor will there ever be another order of manhood introduced subsequent to Christ. Adam was the beginning of the "natural" race; Christ is the beginning of the "spiritual" race in so far as an order of manhood is in view. Christ is called the "second man" in v. 47, but there it is a point of time. This helps to the understanding of v. 46. In point of time Adam, the head of the natural race, was first in this world somewhere about four thousand years before Christ came into it in Manhood. There are then but two orders of manhood in view, and we have our part in both, as we shall see.

Three great distinctions are described for us in v. 45, distinctions between these two heads of a race. The first is intimated in the statement that Adam was "made." That is, he received life. It is not said of the "last Adam" that He was made, for if the first man received life as made, the "last Adam" gives life; He is a "quickening spirit." We also read that the first man was soulish (the same word as that translated natural in v. 46) but the "second Man" is spiritual. Moreover it is obvious that the "first man" was a creature, but the "second Man" is the Creator. In Scripture, when one divine Person is named as being the Creator, it is always the Son. How remarkable that when the Son created Adam He had in view His own coming into manhood, Himself the "second Man," in order to displace the first and to transfer His own from the first condition to the second, from the natural to the spiritual. That is why we are told in v. 46 that the natural preceded the spiritual in point of time.

The next three verses continue the explanation of the distinctions between these two men and between the races of which they are the heads. In v. 47 we have origin; v. 48 character; and in v. 49 destiny. While v. 48 — character — is our present theme, it may help if we consider how these three verses are connected.

As to origin, the first man, Adam, was of the earth, "made of dust," as the New Translation correctly renders it. Hence the word of God to Adam after the fall, "dust thou art, and unto dust shalt thou return." In contrast to this the "second Man" is "out of heaven," quoting again from the New Translation. Thus the "first man" had his origin in dust — earthy; but the "second Man" originated "out of heaven."

The race is in view in v. 48, where character is the theme. If the "first man" was earthy, it follows that the race which sprang from him must also be earthy, or "made of dust." If the "second Man" is "heavenly," so also is the race which springs from Him, not only in origin (as in v. 47), but characteristically as being already linked with the "second Man," and as having in view the display of His features today.

Finally we notice the thought as to destiny. While we still bear the physical features of the "first man," v. 49 assures us that we shall bear the physical features of the "second Man." We understand this to be the meaning of the word "image." In this connection we deliberately use the word physical, because we shall see from Ephesians 4 that we are to bear His moral features now; His characteristics are to be manifested in us at the present time whilst we wait to be conformed to His image.

We began our existence as of the race of the man "made of dust"; now through grace we are associated with the Man "out of heaven." As in the first condition we could but manifest the features of the first man, but now by the power of the Spirit of God we are able to manifest the features of the "second Man." We still bear the image of the first man physically, but we shall yet bear the image of the "second Man" — the heavenly One, for our destiny is to be with Him and like Him forever at His coming again. Such is the teaching of this great resurrection chapter, where these verses are found.

In these verses in Ephesians 4 we see how this transfer from Adam to Christ takes place in order that the features of Christ, the Man out of heaven, might be seen manifested in our lives. In 1 Corinthians 15 we had before us the "first man" and the "second Man," but in Ephesians 4 we have the "old man" and the "new man."

It may be helpful to point out that there are four new things in Christianity — the new covenant, the new man, the new birth and new creation. In contrast to the new covenant we read of the old covenant, and in contrast to the new man we read of the old man. Yet we do not read of old birth in contrast to new birth, nor old creation in contrast to new creation. The reason being that when God styles a thing old He has done with it. In the cross of Christ both the old covenant and the old man were brought to an end judicially in view of the bringing in of the new covenant and the new man, but God has not yet done with the first birth or the first creation. We sometimes use the expression "old creation," but this term is not found in Scripture. The nearest approach to it is in Hebrews 1: 11, "they shall wax old," but the actual term "old creation" is not used. We are thus still connected with the first birth and can glorify God in it; and He will yet fill the first creation with His glory as the waters cover the sea. Habakkuk 2: 14.

In support of this we read in Revelation 21: 1, "a new heaven and a new earth; for the first heaven and the first earth were passed away." Why is the word first used in contrast to new, not the word old as we might have expected? Doubtless it has in view the end of the kingdom, when Christ will hand it back to God according to 1 Corinthians 15: 23-28. He will not hand it back until He has brought all to that state of perfection in which it was created. This will be the full fruit of reconciliation. Could we imagine that He would hand it over to God in a disordered state? As having brought all into subjection, and having subdued every enemy, He will present the Kingdom to God in its original perfection. Hence it does not say when the first heaven and first earth pass away that they are old.

In relation to this subject of "new and old" another thought of importance comes to mind in 1 Corinthians 2: 14, where we read of "the natural man," and in v. 15 "he that is spiritual." Again in 1 Corinthians 3: 1, Paul refers to the Corinthians as "carnal," that is, fleshly. Relating these terms to those which we have already considered — the first man and the Second Man, and the old man and the new man — we are able to discern what we as believers should be and what we should not be as we seek to manifest the features of Christ in this world.

To be carnal is to walk in the power of the old man, and thus manifest only the features of the first man; as spiritual we shall walk in the power of the new man, and thus manifest the features of the Second Man. Whilst we are in this world we shall always be marked by what is natural, whether as wives, husbands, children or fathers. We must not confuse what is natural with what is sinful. Death to nature is not taught in Scripture. That we have need to regulate what is natural in the light of what is spiritual is certainly true, but spiritual things were never intended to make us unnatural as long as we are in this world. In Ephesians 4: 20-25, these truths come clearly before us. It is after the assertion that we have put off the old man and have put on the new, that we are told how to regulate every relationship of life so that it becomes evident that we do represent Christ. We can, and ought, to bear His character in every walk of life in which we are set.

In this same epistle, Ephesians 2: 10, we read, "For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." This verse sums up what we have in view in calling attention to the verses in Ephesians 4. What those "good works" are, and wherein lies our power to walk in them is taught here. We may add that, whether in chapter 2 or in chapter 4, "created" refers to "new creation." This has been brought about in our souls by the Holy Spirit of God, and is termed here "the new man."

In Ephesians 4: 20-25 we learn how it is possible for us to manifest in this world for the pleasure of God features which first came to light in our Lord Jesus Christ. We need power to do this, and we find in this section that in putting on the new man we have the subjective power in our souls to reproduce such features. Two things are to be noticed here — teaching and practice.

"But ye have not so learned Christ" involves that we have become subject to the teaching of the New Testament. This verse doubtless refers to our Lord where He now is at the right hand of God; the Man who glorified God in this world in His life and in His death. The next verse speaks of the truth "in Jesus." Taking the two verses together we learn that if Christ in heaven is our Teacher and the Source of power, it is He also who set the pattern of what we should be as He moved through this world well pleasing to God. What we now learn from Him is that which came to light in Him when in this world. It is not the thought of God that one character of life should be seen in Christ and another character of life in us. He works in us to reproduce the same characteristics as those seen in our Lord when He was here. That is the bearing of the words, "as the truth is in Jesus."

We next read what has happened in order that this may become possible. We are told that we have put off the old man and have put on the new man. The correct reading of these verses is that we have done this, not that we should do it. What we should do is to answer to it in our lives, so that it becomes evident that we have put off the one and put on the other. What is this "old man"? Where can we see a description of him? In Romans 1: 18-32 there are some thirty sins listed, and every one of them springs from the same root, "our old man." This epistle uses other terms to express the same truth, "our old man is crucified with Him, that the body of sin might be destroyed," Romans 6: 6. Again, "in the likeness of sinful flesh," Romans 8: 3. All these terms refer to the same thing, the root principle sin, from which all the sins recorded in Romans 1 have sprung. We may thank God that we have not been guilty of all these horrible sins, but be our sins lighter or darker according to our own estimation, every one of them springs from the same root, and that root is in us all. It is humbling to think that although we may not have committed all these sins, yet the same root which led to them in others is in us, and we could have been guilty of them all. It is a descriptive picture of the "old man."

We put off the old man by profession when we turned to Christ for salvation; we were glad to renounce all that is "corrupt" and "deceitful," the two features used to describe the old man in verse 22. We then read that "righteousness and true holiness" characterize the new man. We have already seen that the old man is not Adam, neither is the new man Christ, but Adam fallen gives character to the old man and Christ in sinless perfection gives character to the new man. Hence in turning to Christ we turned from the one to the other. This we learn from such Scriptures as the one before us.

An important principle is stated in verse 23, "And be renewed in the spirit of your mind." If, as having put on the new man, we are to come out in the features of Christ, we shall have to guard our minds. What are the objects which engage us? the things which constantly come into our minds? Do we continue to think of the old path in which we walked before we believed the gospel? Do the interests of this world engage our thoughts, or do the interests of Christ engage them? These are questions which we need to put to ourselves for, as a man "thinketh in his heart, so is he," Proverbs 23: 7. If we persist in thinking of these evil things they will mark us in our ways, as will good things, right things which are for the pleasure of God, if we set our minds on them. Let us guard our minds, let us "think on these things," those beautiful features listed by the Holy Spirit in Paul's letter to the Philippians, chapter 4: 8.

The change in character which follows the putting on of the new man is described as affecting the various spheres in which we live. This is in view from Eph. 4: 25 right on to Eph. 6: 9. The first circle is that of our brethren, Eph. 4: 25-32. Then we have our conduct in the world, Eph. 5: 1-21; followed by the conduct of "wives," Eph. 5: 22-24; "husbands," Eph. 5: 25-33; "children," Eph. 6: 1-3; "fathers," Eph. 6: 4; "servants" Eph. 6: 5-8; "masters," Eph. 6: 9. So whatever we are, and wherever we are, Christ ought to be seen in our every relationship. We have read to verse 25 only, "wherefore putting away lying, speak every man truth with his neighbour; for we are members one of another." If we are moving as we should and doing the things we ought to be doing, there will be no need to lie about matters. It is when we do wrong, and are afraid of others knowing it, that we are tempted to lie, and instead of being marked by truth we may be marked by falsehood. Actions as well as words are included in this. How good for us to be at all times and under all circumstances marked by the transparency Paul speaks of in 2 Corinthians 4. Let us think right things, and so be marked by right things, thus as characterized by the features of Christ, and as having put off the old man and having put on the new, it will be manifest that we have been transferred "from Adam to Christ."

Alpha and Omega

Alpha and Omega

Revelation 1: 11

G. Davison.

Jan 1963

The two words at the head of this article represent the first and last letters in the Greek alphabet, the equivalent of A and Z in the English language. In using these words of Himself as divine titles the Lord Jesus would convey to us that He is the One who ever voices divine communications for the guidance of His people in this world.

If we look further into the book of Revelation — a book specially written for the seven churches — we find other terms used as titles by and of our Lord. In Revelation 21: 6 we read, "I am Alpha and Omega, the beginning and the end." Also in Revelation 22: 13, "I am Alpha and Omega, the beginning and the end, the first and the last." Can we doubt that our Lord uses these titles in order to bring to the notice of a failing church that everything for the display and glory of God is resident in Himself? As the "Alpha and Omega" he would assure us that He is the expression of all that God has to say to us; as the "beginning and the end" He would assure us that He is the embodiment of all that God is doing, whilst the "first and the last" would convey to us that He is also the expression of all that God is in His nature, character and disposition.

These words, "the first and the last," are used twice by God in the book of Isaiah in order to convince the nation of Israel that He is the one true God (see Isa. 44: 6; and Isa. 48: 12).

Taking the three titles together as they appear in Revelation 22, we gather that every divine communication, every divine work, and every divine characteristic centre in the Son of God, our Lord Jesus Christ. Would not this assure us of our need to be kept in constant communion with the Lord if we are to rightly represent Him, especially in view of the false representation of God which is given by Christendom at large? Every act which we may be enabled to perform in His interests; every expression of God in our lives, must, if for His pleasure, be the result of the enlightenment reaching us from Himself as the One through whom divine communications alone come. If we are sanctified vessels in His hand and at His disposal, "meet for the Master's use" He will be able to continue through us that which will abide for the pleasure of God.

If we keep the end in view, what a salutary effect it will have upon our lives! We can easily discern that if the "Alpha" and the "beginning" and the "first" stand together, so likewise do the "Omega," the "end" and the "last." All that our Lord introduces whether by word, by action or by display, has an end in view. Let us ever keep this important fact in mind. The judgment seat of Christ will reveal to us the measure in which our lives have been in accord with this end.

Referring again to the "Alpha and the Omega," it has been said that "Christ had the first word, and He will have the last." This is true in relation to all things, but shall we not be wise to see that this is also true in relation to ourselves? He who in many a places in the word says to His own "this do," will also say at the end to those who have obeyed His word, "well done." We all surely desire to have that last word said to us, but it will be said only to those who have kept His commandments, for while He speaks to us in grace today, the subject soul would regard every one of His communications as commandments to be obeyed. It is an old expression that "that which is light becomes law to us," the truth of which statement is known to those who are seeking to be here for the pleasure of Christ, as He when in this world ever walked to the pleasure of His God.

May the forthcoming year be marked by our giving heed to His commandments, so that we may act as He would have us act, and thus give a living expression of that which marks the divine nature in testimony for God.

Assembly Order and Privileges

Assembly Order and Privileges

1 Corinthians 1: 4-10, 17.

G. Davison

Sept/Oct 1971

Most of us will be departing this weekend and going to our local gatherings, and it might therefore be worth our while to ask ourselves, in the light of what has been before us — viewing the assembly of God in its public and universal setting — how are we to work out locally the particular features that have been before us in these meetings? How are we to face the various difficulties which may confront us, and what is going to mark us in relation to them and our service for the Lord Jesus?

May we emphasize the importance of the "Bible Readings"! If increase in the knowledge of God is desired there must be the urgent exercise to be at the Readings. We are passing through a horrible, filthy world, and only that which is of Christ in our hearts will go through and be found, not only in the world to come, but in eternity. If we laboured as urgently in the things of Christ as we are inclined so to do in the things of this world, how marked would be our growth! We are apt to forget that at any moment we may quit this world:-

"Only one life and soon to pass;

What's done for Christ alone will last."

I trust, beloved, we have all come to a true judgment of this world — a horrible, evil world in which God has left us in testimony for Himself. Let us keep as far away from it as possible! Of a few names in Sardis it is recorded they had "Not defiled their garments." We cannot go on with the things of this world in one hand and the things of God in another. We have that in us which answers to the things of this world, and we have also that to which the things of Christ appeal. Let us go in for that which we know to be of God. As a departed brother once said "He has put the very best alongside the very worst and given us the ability to say 'yes' to the best and 'no' to the worst, and every time this is done it is a triumph for God in this world." That is why He has left us here, with substance in our souls which can stand for God and serve our Lord Jesus Christ.

The apostle is writing to the saints in a locality where almost everything that could go wrong had gone wrong. As difficulties arise in our local companies we do well to search the word of God as to what is the mind of the Lord for us. How that difficulty should be met is just what the apostle is shewing step by step in this epistle. In verse 4 he says "I thank my God always on your behalf." We could perhaps understand his saying this about the Colossians or the Ephesians, but as we go on reading we are inclined to ask — "What can you thank God for, Paul, in a company like that ?" Everything they can do wrong they appear to be doing, and he is about to tell them of those wrongs, but first he thanked God on their behalf, not because of what they were doing, but "for the grace of God which is given you by Jesus Christ." He viewed the divine element connected with them, and before he touches the difficulty, he commends all that he could commend — the effect of the wonderful grace of God. Beloved, if we belong to the lord, then each of us is a subject of the grace of God. If God has blessed us in free favour He is bound to have given us the very best. This free favour — the grace of God — had been bestowed upon the Corinthians by Jesus Christ, and they were representing Him in their city.

He continues — "In everything ye are enriched by Him." Do you believe that in the local company with which you are connected, with all it complications, that God has blessed you as fully as He could ever bless you in everything? This is what he says — enriched in everything! We are, perhaps, not all gifted to understand or open up the word of God "in all utterance, and in all knowledge," but we can be sure that whatever is needed will be there. If the right conditions obtain the right ministry will be there. We shall then grow step by step in the knowledge of God. Don't let us blame others if things are not going right. Do we come in the hope that the Lord will speak to us — in the hope that we might grow in divine things? If we are not getting the gain of these things we may be sure the fault is on our side. If a company like those at Corinth had been so blessed, then we may be persuaded that God has put into every company all that is needed — "all utterance, and in all knowledge." If we feel there is a lack of ministry in our locality, let us be exercised personally about it. If there is no teacher in the company have you ever got before the Lord and said, "Teach me Thy truth that I may open it out"? If we are a company of saints with the Spirit of God in our hearts there will be available all that is needed in that company, providing there is sustained exercise in relation to it. Dear brethren, if we feel it is not there let us ask the Lord to give it to us that it might be for the benefit of the little company to which we belong. These are the privileges the apostle is speaking about when he says, "enriched by Him, in all utterance, and in all knowledge."

We notice six things in these verses, and the first is in verse 6: "Even as the testimony of Christ was confirmed in you." What was the proof that the testimony of the Christ was confirmed in them? Paul came to Corinth preaching the gospel, and many hearts were opened to receive it. What was it they received? The truth as to the death of our Lord Jesus Christ; His burial; His resurrection; His ascension and His place in heaven above — all that was borne testimony to concerning Christ as Saviour. In speaking to the Corinthians regarding their faith in the Lord Jesus Christ, it was in relation to a Man whom this world had rejected, but whom heaven had accepted and who was glorified at the right of God. As belonging to God that testimony is accepted and confirmed. This was the proof of it — "You come behind in no gift." It is the work of the Spirit of God which enables us to voice to God in intelligent Christian language the various needs in relation to the meeting to which we belong. It was coming to light in Corinth, that is, the testimony concerning the Christ which they had received. Do we always carry with us the conscious knowledge that we have a divine Person dwelling in our souls? Wherever we go it is true of us that the Holy Spirit is dwelling in our hearts. Sometimes we have found ourselves in the wrong place, doing the wrong things and a bad conscience was the result. Thank God we have the Holy Spirit; if we had not we would have no troubled conscience. There is one gift we all have — the Spirit of God. Let us value this and allow Him to lead us in the right paths and to a deeper knowledge of divine things for the pleasure of our Lord.

"That ye come behind in no gift; waiting for the coming of our Lord Jesus Christ." In Paul's writings there are three words used for the coming of our Lord Jesus Christ, and the one which perhaps appeals to us most is the word "Parousia," which means His own personal presence. But in our chapter the word is "Apokalupsis," a word used for the Revelation, and which indicates the rolling aside of the veil. Is this before us, beloved, the rolling aside of the veil when that which is now known only to faith will then be known to sight as we are with the Lord?

In confirmation of that we have this third word, "Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ." Remarkable that Paul should say that to the Corinthians when he was about to blame them for many things! How, then, can he say these things about them? Because, in that day they will stand there, not on the ground of what they have done, but on the ground of what Christ has done. Thank God we are never told to strive to get to heaven. We should never get there; but we shall be there in spite of the trials and difficulties, "blameless in the day of our Lord Jesus Christ." It has been said that if these things are made known people will say it matters not how we live; but if we are to be there blameless on the ground of what Christ has done, we shall seek to be blameless in what we are doing in this world. Everyone of us will stand before the Judgment Seat of Christ to receive the things done in the body. We shall be thankful in that day for every right thing that we have done which will have His commendation. Why not labour with this object in view — His commendation at the end of the pathway? If God has done all this for us, let us seek daily grace to prove our worthiness "for the calling wherewith He has called us." The reward will be in the "day of our Lord Jesus Christ" — the world to come. The teaching of our Lord always connects reward with the kingdom. What we have done here in this "little while" will have its answer in those thousand years of the kingdom to which we are going. How good it would be to receive from His lips — "Well done, thou good and faithful servant."

Fourthly, verse 9, "God is faithful, by whom ye were called unto the fellowship of His Son, Jesus Christ our Lord." We are not called out to a mere notion or an idea, but we have been called out to the "fellowship of His Son Jesus Christ our Lord." That wonderful Person who came into Manhood, and who has accomplished the things of which we have been speaking, has thus fitted us for a place in the Christian company in order that we might go on unitedly in the "fellowship of His Son Jesus Christ our Lord." There could not be a more exalted fellowship than this.

Verse 10 — "Now I beseech you, brethren, by the name of our Lord Jesus Christ" — this is one of the major exercises we have to face. That Name is the Name that we profess, and people regard us as such, and they expect us to be true to our profession. They often seem to know better than we do what we ought to be as believers. How is the Name of the Lord Jesus Christ prospering in our testimony in this world? Do we so rightly represent Him in all His interests, that we need not fear meeting anyone or any charge made against us? The verse continues "That ye all speak the same thing." We may wonder how that is to be brought about! Is it possible that this can be? "That there be no divisions among you; that ye be perfectly joined together in the same mind and in the same judgment." It must be possible or Paul would not have referred to it. Why do divisions come in? Have we not heard it said, "I am determined to do what I like." A brother or sister saying that is not acting as morally fit for the fellowship. What we have here is the local fellowship; it is not the universal fellowship to which all Christians are called, and if any demand to have their own way in a local company then inevitably there will be difficulties arising. Let us, beloved, weigh up these things and if things do come before us for judgment let us sincerely seek the Lord's mind in the matter. Not what we think about it, but what is the Lord's mind about it. As our minds are in line with the Lord's mind we shall be truly "joined together in the same mind and in the same judgment."

Finally, verse 17 — "For Christ sent me not to baptize but to preach the gospel; not with wisdom of words, lest the cross of Christ should be made of none effect." This is a most important exhortation! The cross of our Lord Jesus Christ — where that old man which is in us, so liable to cause all the trouble — came under the judgment of God. Who are we to claim our own rights among the saints of God? — to tell others that we will do as we like? These are the marks of the old man, which was brought to an end in the cross of our Lord Jesus Christ. If we would accept the removal in the cross of our Lord Jesus Christ of what we are naturally, sinfully, the very things that may come into the assembly, bringing in disruption, and disaster will be brought under the judgment which God brought them under when he judged them in the cross of our Lord Jesus Christ. We are all well aware how much these things need thinking of. We can be either a help or a positive hindrance to our brethren. Let us bring the destructive element practically under the cross of our Lord Jesus Christ, that the Spirit may be free for the help and the blessing of the saints of God. May we have grace given to so walk in our local companies that the features brought before us in this chapter may be clearly in evidence amongst us.

"Behold the man"

"Behold the man"

Jer. 5: 1, 2; Zech. 6: 12-15; John 5: 6-9; and John 19: 5.

G. Davison.

Nov 1960

As these Scriptures came before me I was impressed with the fact that each of them stands in relation to Jerusalem, the divine centre, the centre of God's earthly people; the only city on earth that God calls a holy city. Whilst there was defilement and failure in God's people, yet Jerusalem never ceased, in the eyes of God, to be the divine centre of earthly administration in this world. We have been looking together at the thought in Nehemiah's heart, that what was due to God and to that city should be recovered. It was the beginning of the seventy weeks of Daniel's prophecy unto "Messiah the Prince"; it was God's thought that he should come to that city, and the Lord Himself said of it, "It cannot be that a prophet perish out of Jerusalem." He came to that divine centre in its resuscitation; and can we not be assured from what we know of the Word of God, that He sought to energize Nehemiah in his day to prepare that centre for the coming of their Messiah into this world, both, as we shall see, on behalf of God and also for the blessing of man?

Where we began in Jeremiah we see that God made a very remarkable statement to the prophet, "Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it." He said I will pardon the city for that one man. Jeremiah began with the poor of the city, with people who knew very little, and he had to say of them, "Surely these are poor; they are foolish; for they know not the way of the Lord, nor the judgment of their God," verse 4. He went to the simple folk first and then says, "I will get me unto the great men, and I will speak unto them; for they have known the way of the Lord, and the judgment of their God; but these have altogether broken the yoke, and burst the bonds." He went to the poor, simple folk that were sinning because they did not know better; then he went to the great ones that were sinning and who did know better. Thus from the least to the highest he searched that city and not one righteous man could be found. But the divine testimony stands; if one righteous man could be found in Jerusalem the city would be pardoned on account of that one righteous man. God was seeking a man, one man, in order to solve the problem in that city; the problem that sin had brought in, sin that marked the people of God and had rendered them at that moment unfruitful in their service for God.

If we turn to the fifth chapter of John's gospel we see that righteous Man. The impotent man lying at the pool of Bethesda for thirty-eight years, a period which indicated Israel's wanderings in the wilderness after the law was given; Israel under government; under testing; incapable of ever meeting the divine claims of the covenant in love to God and to man. He represents Israel under the law, and their inability to produce fruit for God. They were impotent. This poor man, incapable of making a movement, utters the cry of distress, "Sir, I have no man". We may say God was needing a man, and man was needing a man, to solve this question; and here in the streets of Jerusalem that one righteous Man had appeared, the Man who was going to solve the whole question. He was here on behalf of God, and He was here on behalf of impotent men, and this incident gives public demonstration of His power as he spoke those words, "Rise, take up thy bed, and walk." A Man so righteous, so holy of whom we read in Romans 1: 4, "Declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." Who but He could speak such words to that impotent man? In John 5: 20 He speaks of "Greater works than these"; one of such works was the raising of Lazarus after he had been four days in the grave. Here at last in Jerusalem is the Man who will fully glorify God, and bring relief and blessing to mankind.

We have also read in John 19, of that well-known moment, when Pilate brings Jesus out wearing the purple robe and the crown of thorns, and says to the multitude, "Behold the Man." Little did he know the import of what he said at that moment. He used the very phrase we have read in the prophet Zechariah, "Behold the Man." In verse 5 we read, "Then came Jesus forth." It does not say that Pilate brought Him forth, nor did the soldiers force Him forward; "Then came Jesus forth, wearing the crown of thorns, and the purple robe." We read in verse 17, "He bearing His cross went forth." In John's Gospel we see the Lord bearing the cross; the other Gospels show us what men did to Him. Here we see Him of His own volition moving onward to the cross, where He would accomplish the work whereby God could pardon the city, and whereby impotent men could be brought into the blessing of God. That work secures forgiveness, power, life and resurrection for those who, through sin and at a distance from God, were unfruitful in this world. This is the blessed Man who glorified God, and met the need of man.

The scarlet robe of Matthew would speak of the Son of David; the gorgeous robe of Luke (translated sometimes, white) His intrinsic purity; but here it is the Emperor character, the Son of Man, as He comes forth in that purple robe, and the crown of thorns, bearing the curse in order that God might be eternally glorified, and weak sinful man brought back for the pleasure of God.

It is of that Man we read prophetically in Zechariah. "Speak unto him, saying, Behold the Man whose name is The BRANCH." Twice in Isaiah the Lord is referred to as The Branch; twice in Jeremiah. In Isaiah, His official position as the King is in view; He comes out of the stem of Jesse. Jeremiah is given of God to speak of Him as the righteous Branch, hence there it is his moral glory. In the two references we also have in Zechariah we see His Personal glory, Who He is, Son of God, underlying His Manhood, and His perfection in this world. He is presented in Isaiah as the Messiah; He is presented in Jeremiah in His perfect righteousness; one righteous man says God, and here is that Man. "Behold the Man whose name is The BRANCH; and He shall grow up out of His place, and He shall build the temple of the LORD," Zech. 6: 12. This prophecy was given in relation to the temple in Ezra, before the wall came to light in Nehemiah. But have we not seen that the wall outside was to preserve divine things inside? From that divine centre the glory of God will radiate to every corner of this world, in a blaze of glory in the world to come. "He shall grow up out of His place, and He shall build the temple of the LORD; even He shall build the temple of the LORD; and He shall bear the glory."

The One who in John 19 bears the cross, is the One who in Zechariah 6 bears the glory. No one but He could bear that cross, and no one but He could ever bear that glory. Who is more worthy to bear that glory in the world to come? It will be publicly seen that God has been glorified, and man has been recovered, in spite of all the evil that sin brought in. He shall bear the glory and shall sit and rule upon His throne. We have seen the link between the priesthood, the house of God, and the kingdom of God; and here is the One in whom all are seen together. "He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne; and the counsel of peace shall be between them both." We apprehend this counsel of peace to be between Jehovah and the Man seen in the two-fold aspect of His Priesthood, King of Righteousness and King of Peace. Here is this wonderful Melchisedec priest characterized by coming out, for the Melchisedec priest does come out. It is in the Aaronic character that He goes in, but Melchisedec comes out after the victory is won, He is the sustainer on the one hand of the remnant of Israel, and brings in also the blessing of the Most High God, possessor of heaven and earth. He will hold the universe for God's pleasure and for man's blessing, and the counsel of peace will be between Them — God Himself and this glorified Man. That counsel of peace has been secured by that Man going forth and bearing the cross at Calvary. That is the foundation of it, and this will be the display of it. In this typical passage regarding the crowns, we are assured the crowing day is coming. "The crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD."

Lastly we read, "They that are far off shall come and build in the temple of the LORD." We might have found a few Gentile names in Ezra in the building of the temple, and we find them here again in relation to the world to come as coming in to build the temple. Two men are named in the building of the tabernacle, Bezaleel and Aholiab; one man only is named in the building of the temple, Hiram, who was half Jew and half Gentile, and he is representative of those spoken of in verse 15, "They that are far off shall come and build in the temple of the LORD." These are earthly features in relation to Israel; but if we do rejoice at times in the recovery of all things, and the establishment of what is heavenly, let us remember in relation to the length and breadth of all that is centred in Christ, that not only is recovery of things in heaven in view, but recovery of things on earth also. We are inclined to limit the counsel of God and the purpose of God to heaven, but we read, "To head up all things in the Christ, the things in the heavens and the things upon the earth," Eph. 1: 10 (New Trans.). Here in these Scriptures we have the heading up of the things that are on earth, when God's earthly people "Will diligently obey the voice of the LORD your God." God had to speak of them as a disobedient people; Stephen rebukes them saying, "Ye do always resist the Holy Ghost; as your fathers did, so do ye." Yet we also read "Thy people shall be willing in the day of Thy power" (Psalm 110: 3). Israel will obey His voice and then shall be seen that day in which this wonderful Person shall fill the heavens, and also the earth with the glory of God. Having borne the cross, He will bear the glory.

Bondmen

Bondmen

Phil. 1: 1; 2: 5-8, 19-23.

G. Davison.

Jan 1963

In the Psalms which have been before us we have considered some of the marks of the perfect, sinless Manhood of our Lord Jesus Christ. We have seen very clearly that He came into Manhood to serve God, both in the display of the nature and attributes of God in His life, and in dealing with the question of sin with all its consequences in His death upon the cross. Every moment of His public service, from the banks of the Jordan until His death upon the cross, was lived out in the service of God, and that service was gloriously completed when He became "obedient unto death, even the death of the cross." It is the character of that service I wish to call attention to, first in Philippians 2, and then we may notice how those who served our Lord Jesus Christ were marked by the same character in their service for him as that which had so perfectly marked Him in His service in this world.

Various words are used to describe the distinctive services in which the Lord is served by His people, but the word before us in the three passages we have read is an intense word indicating the service of "a bondslave." In the New Translation, Philippians 2: 7, reads "taking a bondman's form." A bondslave is one who is entirely subject to the will of his master, and has but to carry out the dictates of the person whose bondslave he is.

It should affect us as we consider the Lord Jesus as brought before us in these verses! We learn that it was with a view to such service that He came into Manhood. Passing by angels (who are often referred to as "bondmen") He, in Manhood, took "a bondman's form." It is not in mind to pursue this touching passage, which so often has charmed our hearts, but rather to call attention to the fact that it was this particular kind of service which characterized our Lord as coming into Manhood. The apostle was inspired of the Holy Spirit to pen these words to the assembly at Philippi, indicating to them that this was the character of service which should mark them, so he begins his exhortation with, "Let this mind be in you, which was also in Christ Jesus," (v. 5).

In the first verse of this epistle we learn that Paul describes his own service as being of this same character. According to the New Translation it reads, "Paul and Timotheus, bondmen of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the overseers and ministers." The apostle does not refer to his apostolicity in this verse, but to the character of his service for Jesus Christ. Moreover, he includes Timothy in this description, which he could not have done had he commenced as he does in other epistles "Paul, apostle of Jesus Christ." In Philippians he is writing to them of true bondslave service, a service seen in perfection in the Lord Jesus. Can we doubt that it was in view of this that he begins by describing himself as a bondslave of Jesus Christ? Never was there a truer and more willing "bondslave of Jesus Christ" in this world than this great apostle Paul! But what of Timotheus and the "overseers and ministers"? Does it not seem that Paul would exercise all who seek to serve in any capacity to be of this same character? The overseers and ministers we may leave for the moment, and we may be helped to see in Timotheus one whose character of service we should all do well to imitate.

In Philippians 2: 19-23, we see why the apostle can so readily associate Timotheus with himself as "bondmen of Jesus Christ."

We all surely agree that our Lord stands in solitary dignity as the one Man in the whole universe who at all times, and in every way, perfectly served God during His lifetime in this world. We may also conclude that the apostle Paul, in the particular service for which he was called, occupied a place which is beyond us today, but in Timotheus we have an example which we do well to follow. Thus there would be reproduced in us the same features which came to light so perfectly in our Lord, and which so manifestly marked His bondslave Paul.

Timotheus is one whom we may well emulate, especially as we read Paul's commendation in Philippians 2, "But ye know the proof of him, that, as a child a father, he has served with me in the work of the glad tidings," verse 22 (New Translation). This word "served" is a cognate of the word "bondmen" in chapter 1, verse 1. The service which Timotheus was rendering was not the outcome of compulsion, nor merely the outcome of a sense of responsibility; it was born of devotion to the Lord whom he served. It produced in him "genuine feeling" for the saints, whilst others were seeking "their own things, not the things of Jesus Christ," verse 21. Seeking "their own things" would suggest that they were putting their own things first, whilst this willing bondslave made the things of his Lord the first charge of his life. The interests of his Master having first place in his affections produced in him genuine love for the saints, because they belonged to his Master. Nor had he laboured merely as an underbondslave, for the apostle says concerning him, "as a child a father, he has served." Brethren, this is the character which ought to mark us all. We too should serve in true devotion to our Lord, whilst being marked by love towards those with whom we serve, for if our service lacks the element of love it will never reach the supreme character which is brought before us here. True love to the One whom we serve is bound to produce love towards those we are called upon to serve.

How plainly we see this exemplified, first in relation to our Lord, and then in His servant Paul. "But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. Arise, let us go hence," John 14: 31. "Greater love hath no man than this, that a man lay down his life for his friends," John 15: 13. Love to the Father, and love to His own shine out wondrously in these two passages. The apostle Paul, who so devotedly served the Lord, could say to the Corinthians, "And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved," 2 Cor. 12: 15. finally we see in Timotheus that love for the Lord had produced in him "genuine feeling" for the saints.

May the Lord grant to each of us the grace we need to follow these examples, and thus be found in the spirit of loving, devoted service to our Lord and towards His saints as true "bondmen of Jesus Christ."

Characteristics of Believers

Characteristics of Believers

1 Peter 2: 1-16

G. Davison

May-Oct 1965

In this chapter we have a detailed description of the saints of God. The apostle Peter, led by the Holy Spirit to write to believers who had been recently converted, outlines many of the privileges which were theirs. He uses certain appellatives to describe the magnitude of the blessings into which they had been brought through faith in our Lord Jesus Christ. There are some thirteen appellatives in this section of his epistle, and all are true of every saint of God. A name describes who a person is; a title relates to some office that person may fill, whereas an appellative describes some distinctive characteristic of the person.

The first of these is found in verse 2 — "New born babes." It is obvious that this description flows out from what the apostle had already brought before them in the previous chapter. He had assured them that they had been "born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." They had not attained to this place of blessing by any outstanding law keeping, or diligent attention to the feasts and ceremonies of Judaism, but through an entirely new work in their souls which was the result of the sovereign power of God. It was not an attainment brought about by human perfection, but a new and divine work in their souls by the energy of the Holy Spirit of God. It was this work which had brought them into the realm of Christianity — a realm entirely apart from Judaism. This work had been effected in them by the Holy Spirit through the testimony to the work of Christ as preached to them in the gospel. It was a completely new beginning in a new spiritual realm, and hence the apostle addresses them "as new born babes."

As this spiritual work had been brought about by the use of the word of God in the power of the Spirit, it follows that this new spiritual nature could be fed only by that self-same word, Peter therefore exhorts them to "desire the sincere milk of the word, that ye may grow thereby," (v. 2).

In verse 5 the apostle refers to them as "living stones" (the better translation of the word "lively" is "living"). As such they formed part of the "spiritual house" of which Christ Himself is the "chief corner stone," (v. 6). "Living stones" describes the saints as having both the nature and the life of Christ, and so formed to have their place in this new "spiritual house." Thus this third appellation "a spiritual house" describes them as "builded together for an habitation of God through the Spirit," (Eph. 2: 22).

Verse 5 also speaks of "an holy priesthood." In both the tabernacle and the temple the house is first described and then the priesthood. The building first, then a company sanctified to draw near to God in His house, whether the tabernacle or the temple. Peter in his writings is occupied with the temple as a type of the "spiritual house" and of the "holy priesthood." It is worthy of note that the writer of the epistle to the Hebrews (presumably the apostle Paul) always refers to the tabernacle as the type of the house, whereas Peter refers to the temple in the same connection. Approach appears to be the outstanding privilege connected with the tabernacle, and display that of the temple. Such is the thought we have in our chapter, for whilst the saints are said "to offer up spiritual sacrifices" it was in testimony to Christ that they did so. Of old, the house being material, was distinct from the company of priests who had the privilege of ministering to God for His pleasure, but today the saints who are attached to Christ compose both the house and the priesthood. Christianity is thus a wholly spiritual conception.

1 Peter 2: 6, 9

"He that believeth". In reminding the saints that they had believed the testimony rendered in relation to the Lord Jesus Christ, Peter proceeds to shew them that while the nation had accounted Him to be worthless, God had placed Him at the highest pinnacle of glory. As having believed on Him, they would never be confounded, a word which means "ashamed." they would never regret having accepted Jesus Christ as the true Messiah as far as Israel is concerned, but now the "Head of the corner" in the new spiritual house into which they had been brought. As the "chief corner stone" Christ holds the whole building together. So the obedience of faith had brought them into this exalted position where all the preciousness of Christ is found. They took character from the "corner stone" with all His preciousness resting upon them.

"A chosen generation". This next description of them indicates "a chosen race." They were formed into an entirely new company bearing the features of Christ. What an honour! What a privilege to be able to reproduce the features of Christ and thus manifest that they were of a new spiritual race. Israel under law had completely failed to produce features that were pleasing to God, but now there was this new generation manifesting the features of Christ and thus walking under the eye of God for His pleasure. Only by the Holy Spirit could this be brought about, and only by believing could they receive the Spirit. But they had believed, and they had the Spirit, and the characteristics of Christ were manifested, shewing in truth that they were "a chosen race," v. 9.

"A royal priesthood". Priests were those who were devoted to the service of God. Royal, or kingly priests, would shew the dignity of their calling. Holding themselves at all times for the service of God, ever having in mind that what they did as serving Him ascended to Him as a priestly offering.

"An holy nation". If this new race was to function as a priestly company, it could only be as in sanctified conditions. This is the bearing of the word "holy" — sanctified, or set apart. No doubt it involved being set apart from what is sinful, and from Judaism in which none of these spiritual features were found. The christian company was set apart from all that would keep man from God and hinder its service to Him in the liberty of the Holy Spirit. This sanctified state is twofold in character — from what is contrary to God, and to what is pleasurable to Him. It involves being kept in the liberty into which Christ has brought His own, and into the enjoyment of the spiritual blessings which are experienced in the new Christian circle apart from all that would hinder enjoyment of this new privilege. Thus, Israel, as a nation who served God, has been supplanted, (v. 9).

"A peculiar people," or it might read — "a people for a possession." Not only were they in the present enjoyment of the blessings which were theirs as belonging to Christ, but they were a people whom God owned as His. He had formed a company for Himself, a company who manifested the features of Christ; who served Him as priests, and held themselves first of all as His people, ready to do His pleasure. As such a people they were privileged to "shew forth the praises of Him who" had "called them out of darkness into His marvellous light," (v. 9). Virtues, or excellencies, is the meaning of this word "praises." Judaism had been characterized by darkness, God in His love unknown; but now they were in the full light of the revelation of God as made known through His well-beloved Son. As a kingly priesthood they were displaying to men the excellencies of God. In this way God was finding His pleasure in them as His own possession in this world.

How well for us to keep these simple thoughts in mind! Whatever we may do before men, as shewing forth the excellencies of God, ever ascends to Him as an acceptable offering. In this priestly service every believer, as set apart by God for His own pleasure, may have part.

1 Peter 2: 10

If we keep in mind that the apostle Peter was writing to those who were previously Jews, we shall understand why he constantly refers to the Old Testament scriptures which largely have the nation of Israel in view. He would thus assure the saints to whom he writes that what the nation as such will yet attain in the world-to-come, they themselves had already obtained in a higher and more blessed way as marked by faith in Jesus Christ, He whom the nation had rejected.

The description of them as "the people of God" is quoted from Hosea 2: 23. The first time we read of God calling Israel "My people" was when He spoke to Moses from the burning bush (Exodus 3: 7). Following this the first demand to Pharaoh (Exodus 5: 1) was "Let My people go." Such was the beginning of the history of Israel as thus known, but how sadly we subsequently read in Hosea 1: 9, "Call his name Lo-ammi; for ye are not My people, and I will not be your God." The whole of the first two chapters of Hosea are occupied with the downward course of the nation as they sank into idolatrous worship, thus no longer bearing the features of the people of God. Yet, towards the end of chapter 2 the prophet speaks of the time when, in the world-to-come, they will again be publicly owned as the "people of God." This will be, however, on the ground of the sovereign mercy of God, when as cleansed from idols and their worship, they will again worship the true God.

The apostle is led of the Holy Spirit to assure these believers that they already stood in this relationship with God as His people, those in whom He could now find delight, and from them obtain a response in thanksgiving and praise to the grace and mercy He had shown towards them. Two things were now true of them as the "people of God" — they stood in divine favour as in relationship with God, and they were capacitated to respond to Him in grateful praise for the delight of His own heart of love.

"Strangers" (verse 11) is the next appellative used by the apostle and would remind them that they had been called with a heavenly calling. A stranger is one who does not belong to the place in which he may be sojourning. Peter had already reminded these saints they were strangers in the districts in which they were forced to live — Pontus, Galatia, etc. — but the thought of strangers in this verse is something much deeper than that. As in Roman provinces they may have adopted the manners and customs of those places, and have become characterized by the features of the people amongst whom they dwelt. Hence this exhortation to bear the character of strangers, and thus abstain from fleshly lusts which would war against their souls. This would involve their keeping apart from all those things in which the ungodly found their lives and pleasure. As strangers they were to manifest by their manner of life that their hearts had been set on brighter things above! Thus their conduct would support their testimony to Christ as risen.

"Pilgrims" (verse 11). As such they looked on to the end of the pathway along which they were moving, knowing they had a place in heaven into which they would be received at the coming of their Lord. "Strangers" would connect with that which is around; "Pilgrims" with that which is before. A stranger is one who manifests that he does not belong to the place in which he may be, whilst a pilgrim shows that he is journeying onwards to that which is before him, having no desire to settle down until that place is reached. Israel were strangers in Egypt; pilgrims in the wilderness. Such then are the terms used by the apostle to encourage these believers to be found apart from the world around, and to press on to the goal which was before them. How good it is for us to be reminded constantly of these things, lest we forget the glory which lies ahead, and settle down in this present world.

"Servants of God" (verse 16). This appears to be the last of the appellatives used by the apostle in this chapter, and it would involve all that has preceded it. The word translated "servants" is really "bondmen," and would speak of those wholly devoted to the will of God. How instructive for us to notice the connections in which this description is found, and the injunctions which surround it. "Submit yourselves . . . to the king . . . unto governors" (verses 13, 14). "Honour all"; "Love the brotherhood"; "Fear God"; "Honour the king" (verse 17). "Servants be subject to your masters" (verse 18). It is evident that wherever we are, and in whatever sphere we may be found, we should be marked by conduct consistent with our position as "servants of God." Should this at times involve suffering, God will take account of it as "thankworthy."

The remaining verses of the chapter show that if we are called upon to suffer for the Name of Christ, the character of Christ Himself will mark us as those belonging to God. Let us give earnest attention to all these features, to the end that they may rightly mark us in our lives while in this world — a witness to men that God has called us "out of darkness into His marvellous light" (verse 9). What could be more calculated to give pleasure to our God?

The Church

The Church

Eph. 5: 27; 1 Peter 1: 19; Rev. 21: 2, 3; Rev. 22: 3.

G. Davison.

May 1958

We do well, beloved, ever to keep in mind that all the blessing we have been brought into began with the work of our Lord Jesus Christ; and that foundation, as we have read in 1 Peter 1: 19, is based upon the shedding of His precious blood. Peter speaks of the basis of that redemption as "the precious blood of Christ." He also speaks to us of the One Who shed that precious blood, our Lord Himself. He describes Him as "a Lamb without blemish and without spot." It is interesting, in looking into the types that Peter has obviously in mind, that the first time the question of "without blemish" is introduced in relation to a sacrifice is in Exodus 12. It involves that our Lord was perfect in sinless, subject, obedient Manhood. He had every attribute of perfect Manhood in His accomplishment of the work which He came to do, primarily here, in dealing with the question of sin. It is not till we reach Numbers 19 that we find the second word Peter uses here, "without spot." It is interesting to note that not till we reach this chapter do we read of this word "spot." So far as I can trace, it is not used in any other book but Numbers, where it is used about five times. Looking up these words some time ago, we discovered that without blemish means without a defect, that is, nothing is missing. Without spot seems more to have to do with what is external, like a splash of paint on one. Not only then do these words assure us that our Lord was perfect with every attribute of perfect Manhood, but that He passed through this world with all its corruption and evil on every hand yet was never once stained by it. That is the bearing of the book of Numbers, the wilderness, and in this chapter death and corruption are on all hands, yet the blessed Lord passed through it all, unstained by it, in His sinless perfection. He left it as pure as when He came into it. Of only one Man could that ever have been true, the Second Man. No defect within; no defilement without; and by the blood of such an One we have been redeemed. Can we wonder that it is called here, "the precious blood of Christ"?

Turning back to Ephesians 5, we see here that those very two things said of our Lord in His pathway through this world are now said to be true eventually of the Assembly. As we know, His coming is in view here, when He will present the Assembly to Himself not having spot; that is the first one. To think that all He was in this world will yet be seen in the Assembly as the fruit of His work in ministry. The danger with us is that we are so susceptible to these defilements and may not be conscious of it. It was said of Ephraim "gray hairs are here and there upon him, yet he knoweth not," Hos. 7: 9. Decay had set in and he was unaware of it. Samson did not know his strength had gone. How preserving it is, beloved, to be sensible of defilement, for then we shall take steps to have it removed. But if we are at times conscious of this, thank God there is a time coming when we are going to be free from it for ever. So at the rapture we shall all be without spot for ever. Secondly, we shall be without wrinkle, without any marks of decay. Thirdly, we shall be holy in nature completely. Fourthly, without blemish, the second word which we read of in 1 Peter. How wonderful that He is working with us now to make us like Himself, a vessel fit to share with Him in the administration in the world to come. These four marks mean, we shall be stainless, ageless, sinless and blameless in the day that is coming when He presents us collectively to Himself. Nothing less than His Own standard will do for His complement and His sanctifying work going on now will produce this eventually.

It was said this afternoon that no one can do a single right thing unless the Lord help us to do it, but when we do it, He gives us credit for it. When the moment comes for the marriage of the Lamb, His wife — not bride here — has made herself ready. The Bride is the fruit of His love but the Wife is the fruit of His work and so it is in Ephesians 5, where we have just been reading, "Husbands, love your wives". We understand the term "wife" has in view a competent vessel to share with Him in His administration in the world to come. That is why in Rev. 19, it is the wife that has made herself ready. That competency is being formed in us today and is the fruit of all growth and progress under the ministry of our gracious Lord from heaven. It has long been held that by the time the marriage comes, we shall have passed the judgment seat and all that has been of Christ will be established. In spite of all the unrighteousnesses of the saints which we are so apt to notice today, there are so many righteousnesses of the saints that they will be enough to clothe her in a garment of "fine linen, clean and white." This is the fruit of the ministry of Christ, for there she shall be seen, spotless, ageless, sinless and blameless, ready to come out with Him as His helpmeet in the kingdom.

I read Rev. 22: 3 to shew that God and the Lamb will be at the centre of that city and their glory will shine out through it. To it will be brought all the response of the nations of the earth. It is interesting to note in the second book of Chronicles, there is not a single failure of Solomon recorded. We have long regarded it as one of the most complete pictures of the world to come so far as earth is concerned. The visits of the Queen of Sheba and of the kings of the earth are recorded there, a picture of this city, used for the display of the glory.

The end is seen in the verses we read in Revelation 21 where, in our eternal home, the city and the bride and the tabernacle are all in view. I believe the city will be the eternal establishment of the work of God; the bride, the work of Christ; and the tabernacle, the work of the Spirit. We are the subjects of this threefold working today, for the Father is working and Christ is working and the Spirit is working to bring to pass a vessel in which all will be glorified. The one thing which we are told will mark that eternal day is that God will be all in all and this, we believe, is Father, Son and Spirit. The Assembly will bear the marks eternally of this threefold working and so God will be all in all.

Let us seek grace to go on for God today knowing that these things which engage us now, based upon what Christ has done, carried through by what He is doing, will not only be seen in glorious display in the world to come but will go on to that eternal day for the pleasure of the Godhead.

Construction

Construction

Exodus 35: 29 to 36: 1

G. Davison.

Nov 1957

In Exodus 25 we see the array of materials brought by the children of Israel to construct the dwelling place of God. I want to carry your minds a little further into chapter 35, where the actual construction of the tabernacle was about to take place.

We have recorded in this chapter the names of two men, Bezaleel and Aholiab, who were particularly fitted by God, and mainly responsible for the construction of this building, and of them we want to speak a little. Looking on to the temple, only one man is named as working — Hiram, whose mother was a Jewess and whose father was a Gentile; a picture no doubt of the world to come, "And they that are far off shall come and build in the temple of the LORD" (Zech. 6: 15). Then looking on further to the temple described for us in Ezekiel, not one person is mentioned as building there. We know this is future, and the building is seen as completed, not in process of building, yet not one name is mentioned in regard to this construction. Looking on further to the New Testament where the spiritual house is brought into being, three Builders are named in its construction, i.e. the Father, Son and Holy Spirit. "Ye are God's building," (1 Cor. 3: 9). "Upon this rock I will build," (Matt. 16: 18). "Builded together for an habitation of God through the Spirit," (Eph. 2: 22). The spiritual house has been brought into being by the direct working of the Godhead, and shows a great advance on all that came out in Old Testament times. Such chapters as Luke 15, Eph. 2 and 1 Pet. 1 show the activities of the Godhead and we, beloved, are the result of this threefold working in our souls.

It is willing hearts that caused this vast amount of material to be brought for the construction of the tabernacle; but when it came to using those materials it was wise hearts that were needed. It has often been pointed out that an appreciation of the grace and mercy of our God will beget within us a willing heart, but only as taught of God by the Spirit can we have wise hearts, Vv. 5 and 10. We may also notice in regard to the willing hearts, that both men and women are included, v. 22. Though sisters are not permitted to take public part in the meetings today, they all have something to bring. As having a place in the house of God, all have the privilege of making a spiritual contribution, willingly, from their hearts.

In calling Bezaleel and Aholiab, we see the sovereignty of God in the selection of His servants and I want to suggest that in Bezaleel we have a fore-shadowing of the apostolic band to whose care was committed the establishment of Christianity, in the power of the Spirit, in this world. You will remember the scripture which assures us that we are "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone," (Eph. 2: 20). Bezaleel was identified by name, and we have the twelve, more than once in the New Testament, identified by name. So I take him to be a picture of the twelve, as I shall try to explain. Sovereignly called by name and divinely equipped for his service, he is seen here as the founder, leader and chief constructor of this building. The three names of his ancestors, coupled with his own name, seem to help in indicating features seen in the apostles. We can at least use them by way of application.

Bezaleel means, "in the shadow of God." This indicates that he was under divine protection for the work he had to do. You will remember that in John 17 we have three unities spoken of by our Lord in His prayer to the Father. (12) "That they may be one, as we," v. 11. (2) "That they also may be one in us," v. 21. (3) "That they may be one, even as we are one," v. 22. The first unity is apostolic. The second is discipular. The third is in glory. Now while the second and third unities take in the whole Christian company, the first is limited to the apostles. Just as there was not a single divergency of thought between the Father and the Son, so in the apostolic band we see a company with one thought, one desire — to bring out in testimony in this world, all that was committed to them on behalf of the Son. Whatever their personal distinctions may have been, or the distinctiveness of their several ministries, they were one, divinely one, in their testimony to the work of Christ and His place in the glory of God. And so, beloved brethren, we have the fruit of this oneness in a complete presentation of the truth as it is in Jesus, whether it be His ministry in this world, or His present place at the right hand of God. Through them, overshadowed by God, all the truth has come out to us, in the power of the Holy Spirit, Who took hold of them on the day of Pentecost for this particular work.

Then, we are told, Bezaleel was the son of Uri, "enlightened." Obviously this name is from the same root as "Urim," which means "lights." So we can apply this to the apostles as men divinely enlightened for the work they had to do. In the closing words of our Lord, as recorded in the Gospel of John, He told them of the coming of the Spirit, Who would bring to their remembrance all things which He had spoken unto them; take of the things of the Son and show them unto them; and also show them things to come. They were thus divinely enlightened as guided into all the truth, and so we have it given to us through them.

Then we read that Uri was the son of Hur which means "purity." We have but to consider the lives of these men to learn how much they were marked by personal purity and how careful they were to present the truth as a pure stream from the ascended Head in heaven. Free from any taint of human philosophy or merely human learning in any way, they were vessels in the hand of the Spirit, to bring out in the power of the Spirit the whole truth of God. Communicating spiritual things by spiritual means, they gave as a clear stream the truth of Christianity in all its parts. Though the truth of the mystery had yet to be administered by Paul, we must not forget that the twelve knew of it, even if they did not administer it. At the very centre of Paul's writing about the mystery in Eph. 3, he tells us that the holy apostles knew of it, v. 5. Hence, the twelve were one with Paul when he completed the Word of God, (Col. 1: 25).

Then lastly we are told that Hur was of the tribe of Judah. This name, as we well know, means "praise." How well we know that this was the end the apostles had in view in their wonderful labours. They did not serve for filthy lucre, nor to make a name for themselves, but to beget praise to the Father and the Son in the power of the Holy Spirit.

So, beloved, I think I can see in these marks, indications of the great apostles. They were men who were divinely preserved in view of a united testimony being rendered; divinely enlightened by the Holy Spirit Who, through them, has brought out the Word of God completely; they were marked by purity of conduct and spoke the Word of God in an unadulterated way like a pure living stream, labouring with one end in view — the praise and glory of the Father and the Son.

So we read in v. 31, that Bezaleel was filled with the Spirit of God and this would take us in thought to Acts 2, where the filling of the Spirit is twice mentioned. Bezaleel was fully equipped with wisdom, understanding, knowledge and all workmanship, and comes before us as one fully qualified by God to bring into being every detail of the Tabernacle. With wisdom he would have all the latent resource he stood in need of, and with understanding he would be divinely illuminated. Then knowledge would give him intelligence of the details of the various articles, while all workmanship shows that he used what God gave him to produce results. So we may think of that noble apostolic band, resourceful in meeting every kind of opposition; illuminated with all the truth as it is in Jesus; fully equipped with knowledge of every detail of the will of God and putting it all to such good service in all workmanship, that Christianity in all its parts has come into being in this world. How soon that wisdom was seen in display may be gathered from the first chapter of Acts when one was needed to fill the place of Judas. Indeed, the opening chapters of the book of the Acts give us a remarkable display of all these qualities in the foundation work of the twelve.

We next have a record of the various effects these men were capable of producing in vv. 31. 32. I find on looking up this phrase "devise curious things," that it really means — to think artistic things. Now while we have said that the apostles were not left to themselves to think things up, yet they did have the Spirit in their hearts, Who constantly exercised them to meditate upon these things and so have the truth clearly in their hearts and minds with a view to passing it on to us. These artistic things were worked in gold, silver and brass, suggesting the nature, disposition and character of God. Silver, which often typifies redemption, would speak of the disposition of God as a Saviour-God today. Then the cutting of stones would have in view a display of the various personal and official glories of Christ, while the carving of wood would rather have in view His moral glories in Manhood. All the carving of wood would be, of course, in shittim wood, as that was the only wood used in the tabernacle and is the well-known type of the incorruptible Manhood of our Lord. Putting them together in all this working, these things would suggest that God has been fully declared in His nature, disposition and character and Christ has been declared in His personal, official and moral glories. God as Author and giving character to all, and Christ as the Centre and Administrator of all, form the very kernel of the truth ministered to us. Let us remember, while thinking of the carving of wood, that we never get an explanation of the incarnation, for the apostles do not anywhere in Scripture give us a metaphysical explanation of the union of Godhead and Manhood in our Lord. Seeing they have not attempted this in the revelation they have given us by the Spirit, wisdom would counsel us to leave such dangerous questions alone. The glory of His perfect Manhood we can talk about without pretending we know all about the incarnation.

In v. 34, we have another servant mentioned by name, Aholiab, whose name means "tent of my father." If Bezaleel means "in the shadow of God," as suggesting the apostles, Aholiab may suggest another company who have been formed by their labours, what we may call the true apostolic succession, without apostolic authority. Paul writing to Timothy says, "And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Tim. 2: 2). This is what I mean by the true apostolic succession, and one would desire to be in it. Aholiab seems to suggest this, as working directly under Bezaleel and ably supporting him in the work he had to do. We are told Aholiab was the son of Ahisamach, whose name means "a supporting brother." What a privilege is ours today to have grace to be found supporting that which came out at the beginning in the apostles' testimony. Further, we are told that he was of the tribe of Dan — "a judge." This may suggest he was blessed with spiritual discernment. It was this the apostle Paul desired for the Corinthians, spiritual discernment to understand what he wrote to them. Thus it was with the apostles and those who were called out by their word; perfectly equipped and working in harmony, the one took the lead and the others gave worthy support. So the dwelling place of God was secured when the Spirit came into this world, the answer, as we have been trying to show, to all these types.

A little more of the details of this work is mentioned in v. 35. With wisdom of heart, all manner of work was carried out by these men and may describe the various segments of the ministry which all go to produce, in completeness, the unity of the faith. Only as we have every truth, or all truth in its various branches, shall we have in its completeness, the unity of the faith. We need all truth whether it be that of the engraver or that of the embroiderer. The engraver may suggest that which is cut in, subjective impressions of truth in our souls; and certain lines of ministry produce this. The embroiderer, on the other hand, rather makes his work stand out, and certain lines of what we usually speak of as practical truth, produce this. How much we stand in need of both I need hardly press in a company like this.

Christ wrought in the soul by the Spirit, and Christ manifest in the life by the same Spirit, are surely a beautiful combination. Then the thought of weaving would suggest that which binds together; and how much we need this, beloved. As we have an ear for all truth today, these are suggestively the results which will be brought about. Truth ingrained into our new moral beings forming us after Christ; which in turn will produce a manifestation of the character of Christ in our lives, while walking in unity with the saints in the bond of love, seem to be suggested by the engraving, embroidering and weaving.

Lastly, in Exodus 36: 1, we read that all who were capable of helping in this work, did work. Whatever gift we may have — and all have something they can do to help — if we do not put into exercise and action what the Lord has graciously given us, the work is not going to be done as it ought to be. Let us, then, be up and doing like these willing and wise hearted people, labouring in the service of our Lord. He gives the ability and the spiritual energy for His work; ours is the privilege to use what He has given us for the glory of God and in the interests of our Lord Jesus Christ.

Construction or Destruction

Construction or Destruction

Ps. 74: 5, 6; Zech. 1: 18-21; Mark 6: 3; 2 Cor. 13: 10.

G. Davison.

June 1960

In this vision given to Zechariah we see two forces at work which we venture to speak of as "destruction" and "construction." That is the order in which they are given; one characterized by breaking down, and the other characterized by building up. We do well to ask ourselves, "Which of these two features characterizes me?" That we are capable of both is true, and one would be exercised as to whether the course one is pursuing is having the effect of building up the saints, or tending to destroy their usefulness in their service for God. Are we on the line of building up the saints in the local companies to which we belong, or are we guilty of conduct which tends to distress and scatter them? This is a testing question for all to face, and the descriptive passages which have been read bring this matter definitely before us.

The setting of the vision given to Zechariah is found in the book of Ezra. The four horns referred to represent the four enemies which held sway over the people of God, and whose power was used to diminish them. At the time of this vision only two had arisen, Babylon and Persia, but the whole course of Gentile dominion appears to be involved.

They are all seen as horses earlier in Zechariah ch. 1. As horses they are representative of powers in this world, hut as horns they are pictured as destructive powers set against the people of God. The four carpenters obviously appear to represent Haggai, Zechariah, Zerubbabel and Jeshua, who are all seen together in one place, Ezra 5: 1, 2. It is interesting to see them there, each one concerned as to the construction of the temple; hence they are shewn as carpenters, constructive men. They were surrounded by enemies bent upon their destruction, but nevertheless the constructive work went forward. This vision gives us the divine view of the matter.

A horn is bestial, altogether lacking in intelligence; whilst a carpenter is a man of wisdom and skill able both to repair and to build up. Moreover it is very evident from this vision that the carpenters by construction negatived the elements of destruction. The best way to deal with adverse powers is by methods of construction. Note that the prophet says, "And the LORD shewed me four carpenters," as though He would fix the attention of the prophet upon them. It does not say the LORD shewed him the four horns; he lifted up his eyes and saw them there; but the LORD shewed him the carpenters. Evidently the LORD particularly wanted him to see these; He had obviously raised them up specially. Such are the two forces depicted here, and the serious question again confronts us, are we each one characteristically a horn or a carpenter? Is our conduct in the local meeting to which we are attached on the line of breaking down or building up the company? Are we using our power to attract people into the meeting, or are we instrumental in driving them away? These are serious reflections for each one of us, and one is feeling the increasing need of this challenge today.

In Psalm 74 we have a plaint of Asaph concerning the destruction of the temple by Nebuchadnezzar. He tells us that at one time a man was accounted famous as going to Lebanon and, with an axe, hewing down trees; and with a hammer shaping them for the ornamentation of the temple. He used destructive weapons in the right way, for you will remember that in the construction of the temple neither of these tools was used in the house itself. We learn from this Psalm that they were used outside the house in order to secure material for its construction. There have been famous men in our own day who, by the gospel, cut men down from their lofty places in this world, and were thus instrumental in producing spiritual material for the house of God. But Asaph goes on to say that the axes and hammers were now being used inside the temple — not outside — and the skilled work of others was being destroyed.

Brethren, it is much easier to drive people out than to get them in. One has had the sad experience of seeing men active in sowing discord in the gatherings, and as a consequence people have been driven away. How much more blessed would it have been to labour in seeking men's conversion, and helping them in view of their becoming material to beautify the house of God. Brethren, is it to be said of any one of us that we have driven people away, and have not been active in seeking to get them in? Destruction or construction, which is true of us?

I read that verse in Mark to shew that our Lord took up a constructive occupation whilst here, He was called a carpenter. He could never have been a horn! This is the constructive work of which we are speaking, and we do well to follow after Him. Some years ago a brother spoke on this verse in a very touching way, pointing out that a carpenter does two things. He produces new things, and he repairs broken ones; this our Lord was ever doing whilst in this world. Any one can be a horn, senselessly destroying; only a man of skill and wisdom can be a carpenter. Oh! for more carpenters and fewer horns.

Lastly, in 2 Cor. 13 Paul speaks of these two features in relation to himself. He is speaking of the power which the Lord had given to him, and of which he rightly says, "which the Lord hath given me to edification and not to destruction," 2 Cor. 13: 10. He doubtless refers to his apostolic calling and power, but we also, in a lesser way, are in the same position. We belong to the Christian company and to some local gathering. Are we sure that we are bending our efforts to edification and not to destruction — building up, not pulling down? Brethren, let us see to it that we are marked by the character of the carpenter, and not that of the horn. Let us seek help to be instrumental in building up the saints and, it may be, recovering them; let us eschew the feature of distressing and scattering the people of God.

We each have power for edification; let us, through the supply of grace from our Lord, use that power to the edifying of our brethren, especially in the local companies to which we belong.

Decision

Decision

1 Sam. 18: 1-4; 20: 42; 23: 16-18. 2 Sam. 1: 25-27; 15: 19-22.

G. Davison.

Aug 1960

I have in mind to use these verses as giving us a set of circumstances in line with what we have presented to us in that wonderful chapter, Philippians 3. We read of the great apostle giving an account of his throwing aside all that would distinguish him as a man in this world, and counting all things but loss for Christ. In these passages, where David and Jonathan are so much before us, I wish to shew first that there is a similarity between this and Philippians 3; then to shew that there is just as great a contrast. David, as he stood with the head of Goliath in his hand, is seen as an outstanding type of our Lord Jesus Christ in His triumph over the power of sin, the world, Satan and death. As he comes up from the valley of Elah, we have a picture of Christ coming forth in the might of His victory when He arose from among the dead. It is striking that David took the head of Goliath to Jerusalem (1 Sam. 17: 54), the place which was to become the centre when he established his kingdom. Some have thought Golgotha — the place of a skull — may have some reference to this event, but I just refer to it as shewing a link between this and what we have in Philippians 3, where Christ is seen on high after His triumph.

The first thing I wish to draw attention to is the fact that Jonathan was so captivated by David that, of his own volition, he stripped himself of his robe, garments, sword, bow and girdle. This reminds us of the apostle when he said that all which had distinguished him both intellectually and religiously he had cast aside for Christ. Jonathan put all upon David as though he would say to him, "You are more worthy of these than I." As far as we know, Jonathan could not have been aware that David had been anointed, but what he did know was that this man had gained the victory, and had wrought deliverance for the people of God; and as he observed him in His triumph, he "loved him as his own soul." All that distinguished him as the son of the king, Jonathan yielded to David. In his appreciation of David, and of what David had done, he willingly gave him the place of pre-eminence.

Is it not true that at some time in our history, and perhaps more than once, we too have been consciously in the presence of the Lord Jesus Christ and, born of our love for Him, have felt there was nothing which we would not do for Him? We have, as it were, stripped ourselves of any mark of human glory and have told the Lord that He alone was worthy. In the light of the glory of Christ Jesus our Lord it may have led, too, to some external stripping so far as our place in this world was concerned. If we have had such an experience — and I feel sure we have — we, like Jonathan, have been tested as to how far we were prepared to go in our resolves. It is easy to say things, but how do we act when the test actually comes?

In the subsequent history of these two lovely characters, David and Jonathan, we shall see how Jonathan was tested, and we may be able to see where we have failed, or are in danger of so doing. In the incidents of which we have read, we shall find David and Jonathan alone. Only they knew what passed between them, and only the Lord knows what passes between Him and us when we too commit ourselves to Him in the secret of His presence.

In 1 Sam. 20: 42, the scene has completely changed. In 1 Sam. 18, when Jonathan first attached himself to David, David was had in honour, and was in great acceptance as having just slain the giant; but now he is in rejection and Saul is seeking to destroy him. This is what we have to face also; the One who has won our hearts is in rejection and is not wanted in the spheres where once we had our life. I am sure Jonathan could not have loved David more, and his love was as strong here as when he first made that covenant with him, but the external circumstances were altered, and Jonathan is tested by them. "And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed; and Jonathan went into the city". David was hiding in the field, but the city was still in the heart of Jonathan, and he was not prepared to follow David into the field and into the cave of Adullam. It is only as we accept the rejection of Christ that we shall be prepared to suffer with Him.

Again in the incident in 1 Sam. 23: 17, Jonathan met David in the wood, and we are given further light as to what Jonathan knew. He said to David, "thou shalt be king over Israel." Do we not believe this of our Lord? Indeed we do; the crowning day is coming. But listen again to Jonathan, "I shall be next unto thee." What right had Jonathan to say that? Did he deserve that place? He desired it, but did he deserve it? I recall a similar set of circumstances in the life of our Lord when James and John asked almost the same thing; one desired to sit on His right hand and the other on His left hand in the kingdom. A desire we may well foster in our hearts, but what was the Lord's answer? "Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?" Beloved, this is the only way to a place in the kingdom. It has been pointed out that John saw one thief on the right hand of the Lord and another on His left when He hung upon the cross. Did he then remember what he had said about the right hand and the left hand in the kingdom? We can be sure that the one who approximates most nearly to the suffering of Christ at the hands of men will have that place, for He said that "it is prepared" for someone. Paul, writing to the Corinthians, reminded them that while all ran in a race only one obtained the prize, and he exhorted them, "So run, that ye may obtain," (1 Cor. 9: 24). The place is there, but who will find it?

It is sad to read that Jonathan once again went back, as not being prepared to suffer with David, for we read, "David abode in the wood, and Jonathan went unto his house". First the city, now the house, and Jonathan left David to suffer even if he had made a covenant with him. What is it that holds us back from sharing the rejection of Christ? The city, the scene of man's activities? The house, our own circle of interest? Are we going to allow these things to take precedence over the interest of Christ? All things have their right place, but if they come before the preparedness to suffer with Christ we shall not be in a pathway which will merit a reward in the coming kingdom. Let us be prepared to accept His rejection in relation to all our circumstances, content to wait for the day of His exaltation.

Jonathan aspired to the second place in the kingdom, but he fell on the mountain of Gilboa. David never forgot the covenant they had made, and he lamented for Jonathan as we read in 2 Samuel 1. Had Jonathan gone forward with his desire, and cast his lot in with David, he probably would have been second in the kingdom; but instead of David being able to rejoice over him, he had to lament over him. Whilst David did not have Jonathan's company with him in his rejection, he certainly appreciated Jonathan's affection. "I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me; thy love to me was wonderful, passing the love of women. How are the mighty fallen, and the weapons of war perished." (2 Sam. 1: 26-27). We may be thankful that the Lord appreciates our love to Him and the desires of our hearts towards Him, even if we are not fully prepared for the path of rejection along which He has gone. Yet how much more does He value the affection that is prepared, if need be, to suffer for Him, and at all times to suffer with Him.

In 2 Samuel, chapter 15, we have another set of circumstances in the life of David, circumstances in which he was rejected again. Absalom had usurped the throne and David was fleeing. Once more there is a call to faithful ones to share with him in his rejection, and we read of Ittai the Gittite who was in company with the king. He was a Gentile, as David said, "thou art a stranger and also an exile . . . take back thy brethren; mercy and truth be with thee." Ittai however, had made up his mind and said so in no uncertain manner. "What place my lord the king shall be, whether in death or life, even there also will thy servant be," (v. 21). He was an exile from the city, an exile from his home, but the company of David compensated for them both. Not only do we read that this man went over with David but also "all his men, and all the little ones that were with him." It has been pointed out that this man said "in death or life," not in life or death. Beloved, are we prepared to die with Christ that we may live with Him? In baptism we have professed to accept death with Him; is it true of us in practice? Not only did Ittai go over, he took his associates with him and also the little ones. Brethren, let us see to it that we not only go that way ourselves, but are prepared to take our little ones with us. Why embark on that pathway ourselves, and yet leave our little ones behind, or maybe push them into the world out of which Christ has been cast? May we imitate the faith of Ittai and take them with us.

We learn from a later Scripture that Ittai had the fourth place in the kingdom, so far as the conflict was concerned. It is the last time we read of him; he is leading the forces of David into battle. Joab had a third; Abishai had a third, and Ittai had a third as they went into the conflict. He is given a leading place by David, and he shared in the ultimate victory.

May we also have this deep affection for our Lord, and along with it the preparedness to suffer with Him. If He has the predominant place in our affections and we seek grace to answer to our desires, we like Paul will be found reaching forward "for the prize of the calling on high of God in Christ Jesus," (Phil. 3: 14, N. Tr.).

Dedication, Sanctification and Consecration

Dedication, Sanctification and Consecration

Romans 12: 1-3

G. Davison

Apr/May/June 1964

There are three words often used by us in the opening up of certain truths, and an explanation of these words may help in the understanding of the truths conveyed by them. The three words are — Dedication, Sanctification and Consecration. These words do not actually occur in the verses we have read, but the teaching connected with them is very clearly outlined therein.

The word "consecration" is often used when "dedication" would have been more accurate; "dedication" is sometimes referred to when "consecration" has really been the thought in mind. As considering the verses we have read we may be helped to see the distinctive thought in relation to each word.

Dedication — Romans 12: 1

The word translated "dedication" is found three times in the New Testament, and is also of frequent occurrence in the Old Testament. We have the noun "dedication" in John 10: 22, and the verb "dedicated" in Hebrews 9: 19 (J.N.D. gives this word as "inaugurated," but a concordance will clearly show it to be the verb of the word used in John 10 which J.N.D leaves as "dedication"). The other reference is in Hebrews 10: 20 where it is rendered in the Authorised Version as "consecrated," but is actually the word "dedicated" and is so translated by J.N.D. We cite these references to show that it is a Scriptural word which contains an element of truth of undoubted importance.

Dedication means "given up to," or "devoted to." It is used to describe those things which were devoted to the service of God. All the things willingly offered by the children of Israel towards the construction of the tabernacle were of this character. The offering of the princes recorded in Numbers 7 is spoken of as "dedicating," and the material given willingly by the people was doubtless of this character too. As handed to Moses it was at once devoted to the service of God. No one would have attempted to reclaim anything so given; it was irrevocably given up to the service of God. With this in mind we refer again to the first verse of Romans 12.

"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."

We have called attention to the fact of the children of Israel dedicating certain materials to the service of God, but here we go beyond certain things, and are faced with the fact that it is ourselves we are to dedicate, not merely that which we possess. It follows that if we dedicate ourselves to God all that we possess will be at His disposal also. The word is "your bodies," and that involves ourselves entirely — our minds, our movements, our desires, are all bound up with and function in relation to our bodies. It is to be absolute, and without any reserve.

Let us note that we are given the privilege of doing this. That which is referred to here is not what Christ has done for us, nor what the Holy Spirit has done for us, nor what God has done for us. What divine Persons have done for us is clearly stated in the first three verses of Romans 8, now the challenge is as to what our answer is to be. If we appreciate that which has reached us through the mercies of God, we shall yield ourselves and all that we have in willing service to God. This is true dedication.

The Levites after their dedication, as recorded in Numbers 8, are surely a type of this. All their subsequent movements had a bearing on the tabernacle service, and likewise our service should be related to those interests of divine Persons which answer in a spiritual sense to the tabernacle today. How wonderful that we in our day may be here for the pleasure of God, devoting our whole life to His interests!

Whatever is devoted to God must be characteristically holy; He can use only that which is such in His service. Our bodies are said to be earthen, corruptible, etc., but Scripture does not refer to them as sinful. If the body were sinful, how could we yield it to God as holy? No physical change has yet taken place in our bodies, but we nevertheless can present them as holy for the service of God.

This word holy is closely allied with sanctification, which means "kept apart from evil." Before the mercies of God reached us and set us right with Himself, we used our bodies entirely for our own will, and in sinful practices. Now we may use this same body in the holy service of God. It is not that the body has changed; we have changed, and the evidence that we appreciate the work of God which has wrought this change is seen in our preparedness to give to Him all that we are capable of giving in view of His own pleasure. That is the meaning of the word "acceptable," which carries the thought of "well-pleasing." What a triumph for God and what blessing for us, that we who once lived only to please ourselves, now live for the pleasure of God!

Ere leaving this verse, do not let us think that this is some advanced state into which we grow. The apostle says it is our "reasonable service," or it may read "intelligent service," and should be true of every saint of God who has rightly valued the work that God has done on our account. If God has done so much for us, and so values us that He has done this to secure us for Himself, then ought we not in everything to devote ourselves to Him for His service today? This truly is what dedication involves. May we all seek grace to answer to it.

Sanctification — Romans 12: 2

"And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God."

Previously the thought of "dedication" was the subject in mind. Now in this second verse we see just as clearly that "sanctification" is the portion of truth with which the Spirit would engage us. If our dedication is to be carried out in conditions suitable to God, the need for sanctification is seen to be imperative. We cannot hope to serve God acceptably except as marked by the features enjoined upon us in this verse.

Two words stand out in contrast to one another, "conformed" and "transformed." The prefix "con" indicates "together with," and the prefix "trans" indicates "apart from." This makes the meaning of the exhortation clear. We are not to be together with this world, but wholly apart from it. It is a scriptural axiom that our three dangers are the world, the flesh, and the devil. Just as clearly it is taught that the world is in opposition to God as Father; the devil is in opposition to Christ, and the flesh is in opposition to the Spirit. We cannot limit these matters in a hard and fast way, but it has often been pointed out that in the main this is how they are presented to us; the first epistle of John makes the truth quite clear. Hence in this verse, where the will of God is in view, the world is seen as the great hindrance to our walking subject to His will. Why should we who are "called from above, and heavenly men by birth," desire to be like the men of this world? Why be anxious to dress like them, talk like them, associate with them, when we belong to God whom they neither know nor desire to serve? Rather ought we to be "like unto men that wait for their Lord," (Luke 12: 36). Our greatest hindrance in carrying out our "dedication" is striving to be like this world.

In contrast to this we are exhorted to be "transformed" by the renewing of our minds. To those who desire to look up the meaning of these words it will be found that the word "form" used in the compound word "conformed" means a similitude on the surface; whereas the word "form" in "transformed" means a radical change in the person who is in that form. The other usage of this translated "conformed" is in 1 Peter 1: 14 (translated there as "fashioning") and here again it is clearly seen to be an outward, external likeness. We may thank God that we are persons who have been delivered from the world; why then should we be anxious to be like it in appearance?

The word "transformed" is found in three places in the New Testament, and is differently translated each time. In Matthew 17: 2 it is translated "changed," while in our verse it is translated "transformed." The first reference shows clearly what the word means. The true glory of our Lord shone out in a way the disciples had not before seen. It was not merely an outward garment which was manifested, but what the Lord was in Himself shining out. Thus it should be with us. As the subjects of the word of God, and with the Spirit of God dwelling in our hearts, what we are as saints of God should be seen shining out. This is the real bearing of "transformed." Truly then, if what we are as the fruit of the work of God in our souls constantly shines out from the vessel in which that work has been accomplished, we shall not, yea we may say, we cannot be "conformed" to this world.

We are to note that this transforming is the result of the "renewing" of our minds. How important then to control the bent of the mind! This would be what the apostle refers to in Romans 8: 6, "to be spiritually minded." That is, we think along the lines of the Spirit's promptings, not the line of thought which marked us when self-interest was the governing desire of our lives. Now our desire is to please God, making room for His will, not our own. As we allow these desires to control our thoughts, and consequently our movements, we shall be moving here for the pleasure of God, and we shall certainly "prove what is that good, and acceptable, and perfect will of God." There could not be anything good about our wills, nor could they produce anything acceptable to God, and how far short of perfection must any thoughts of ours be? God can accept from us that only which is of Himself, and we have the great privilege of serving Him in this hostile world as we allow Him to control and guide us. This will lead to true "sanctification." One further statement by the Lord Jesus will show again the bearing of this important truth — "They are not of the world, even as I am not of the world. Sanctify them through Thy truth; Thy word is truth," John 17: 16, 17.

If we have made the decision to devote ourselves to God for His service, may we ever keep in mind that this necessitates a separate walk through this world. Trying to serve God whilst consorting with this world will leave us destitute of the power needed to accomplish His will, and will result in the service itself becoming a matter of bondage, instead of being the delight of our souls. Such delight it will indeed be if we sustain our dedication by sanctification, and are thus found pursuing the will of God for His glory and for our present blessing.

Consecration — Romans 12: 3

We have considered the thought of "dedication" in verse one of our chapter, and that of "sanctification" in verse 2; now we hope to see the truth of "consecration" in verse 3. This word is often confused with "dedication," but the two are quite distinct. Most of us will have noticed the caption "Consecration" at the head of the hymn,

"Take my life and let it be,

Consecrated Lord to Thee."

but the real bearing of that hymn is dedication, not consecration. This we hope to see from the Scripture before us.

We have to turn to the Old Testament to find the meaning of this word, and to note carefully its bearing in the chapters where it occurs. That it is used twice in the New Testament in our Authorised Version is true; both references are in the epistle to the Hebrews 7: 28 and Hebrews 10: 20. A reference to the New Translation by J. N. Darby will show that the word is "perfected" in chapter 7, and "dedicated" in chapter 10. Although the actual word "consecrated" is not really found in the New Testament, the truth covered by that word is certainly there.

The word first rightly appears in Exodus 28: 41, to which verse a marginal reference reads — Hebrew "fill their hand." (See also a note to the same verse in the New Translation). The word "consecration" means then "to fill the hand." For an illustration of this we have but to turn to Exodus 29 where we read that "the other ram" (v. 19) was a "ram of consecration" (v. 22). The inwards and the right shoulder of that ram were placed upon the hands of Aaron and upon the hands of his sons to be waved as a wave offering before the LORD. Moses then took them from their hands and burned them on the altar as a burnt offering for a sweet savour before the LORD. We further read that certain parts of the offering became food for the priests (v. 28). We know that this offering speaks of our Lord Jesus Christ in His devotion to the accomplishment of the will of God. Sanctified priests offered the more excellent portions of the offering to God, and fed upon the rest. What needs to be emphasized is that all was placed upon their hands before they offered it. Another placed these parts upon their hands, they did not do this themselves. It was their privilege to offer that which was placed there, but it was given to them first in view of offering. In this we see the meaning of the word "consecration" to be "to fill the hand." It is clear from this portion of Scripture that consecration indicates what was first given to the priests with a view to its being used in the service of God. With this in mind we may clearly see why Romans 12: 3 is suggested as having consecration in view.

We have already seen that dedication (v. 1) is something which we are to do as having apprehended and appreciated what God has done for us. Then in verse 2 we see that our dedication is maintained by sanctification. Both these verses speak of that which is from our side, what we are to do, whereas consecration refers to what God supplies from His side to enable us to carry out our dedication in devotion to His will. There is no suggestion that we are consecrated only as the result of our being dedicated and sanctified. Verse 3 would show that that is not so; but if we are to walk in the power of our consecration we must be both dedicated and sanctified. Through lack of these two features much that God has furnished the saints with for His present service has been lost.

"For I say, through the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith."

Here we surely have the thought of consecration, that which God has dealt to every one of us. However dedicated we may be, however marked by sanctification from the evil which is in this world, if God had not supplied us with spiritual means, we could not serve Him here. He has supplied each one of us with something which is to be used in His service. In Ephesians the apostle is led by the Spirit to call the gift "grace," while here he speaks of it as "faith." Grace shows the wonderful condescension of God in giving to us the ability to serve Him; faith indicates the confidence we need to use our spiritual endowment in that service. Our service is amongst God's people, but it is as serving God that we serve the saints.

Later in the chapter we have "gifts differing" (v. 6), but there is also that which is given to each of us, God has filled our hands. In verse 6 the gift is again referred to as "grace." This word may be translated "free favour," and if we value this favour more we should find our service to God in serving His people a pleasure and not a burden.

There are three places in the New Testament where the truth as to the saints being spiritually gifted is taught. Here in Romans 12, again in 1 Corinthians 12, and also in Ephesians 4. Romans 12 has the accomplishment of the will of God in view, hence it is God Himself who is said to give the gifts. In 1 Corinthians 12 the great end in view is "the manifestation of the Spirit," therefore it is the Spirit who gives the gifts. Finally in Ephesians 4 what is in mind is that the body may function for the display of Christ, hence Christ Himself is the Giver of the gifts.

What a favoured people we are! Gifted by God with a view to the accomplishing of His will as we move through this world; gifted by the Holy Spirit in order that we may be able to further spiritual increase in our local gatherings, and gifted by our Lord Jesus Christ so that we be capacitated to help one another into a better knowledge of His greatness and glory, the greatness and glory of Christ, the Son of God (Ephesians 4: 13).

May we all seek to be more dedicated to the will of God, preserving in holy conditions, and by constant practical sanctification the gift given to us, in order that we may be able to use in power and holiness that wherewith our hands have been filled by God — even our "consecration."

Devotion

Devotion

Psalms 132, 133, 134

G. Davison.

July 1958

I assure you, beloved brethren, that I value devotional ministry as the greatest encouragement that can be ministered to the saints of God, and I am assured that what I have to say concerning these three Psalms will not detract from what we have been hearing concerning our blessed Lord. I had these Psalms before me when our brother referred to them and now venture to ask you to turn to them again and to add a closing word to these meetings.

Psalm 132 was obviously written by Solomon, as we see in 2 Chron. 6: 41, 42. The Temple was built, the objective reached in relation to the ark, and he is the one who gave utterance to these words, "LORD, remember David, and all his afflictions." We had in our reading that wonderful exhortation that we might all be dedicated to God to accomplish His will for His pleasure. Think of David, a young man, not at the time when the Psalm was written, but at the beginning of his exercise regarding which this Psalm was uttered. We have noticed together that a life devoted to the accomplishment of the will of God will bring its own peculiar testings and difficulties, for we are offering ourselves wholeheartedly, devotedly, for the service of God in a world that is dominated by Satan. Obviously, there is bound to be a gulf between the one circle and the other, and in the process of transfer, by the work of God in our souls, from the one to the other, God will fit us for the service for which He has called us. How true, as we have heard, that we cannot extract anything from this world to help us in our service for God; hence the testing through which we are passed to fit us for this service. I can see this to be David's experience in this Psalm.

I want to call special attention to v. 6, "Lo, we heard of it at Ephratah." We understand that when David went out to fight Goliath he was about seventeen years old. I believe he had the things mentioned in this Psalm in his heart at that time. The ark of Jehovah was in captivity through the failure of Israel, and it seems that while David was attending his father's sheep in Ephratah where he lived, hearing of the ark in captivity, he vowed to God that he would not rest till that ark was out of the hands of the enemy and once again in the centre of the people of God, its proper place. One shepherd lad, one out of eight and the youngest of the family, made this vow in his heart without the slightest idea how he would accomplish it. He made the vow, and only God knew about it; and having made the vow it becomes the point of the whole Psalm. I have the impression that it was this vow which caused God to say to Samuel (in the matter of the refusal of Saul) that He had found a man after His own heart, and He sent Samuel to anoint him. Samuel thought that Eliab was the man, then Abinadab — and so on. What was wrong with these men, probably valiant men in their way? I believe it was that there had been no decision in their hearts like that which was in the heart of the youngest of that family — David. He was not even there at the outset but Samuel said "Send and fetch him," and as he came in fresh from minding the sheep, the LORD said, "Arise, anoint him; for this is he," (1 Sam. 16: 12). Samuel did not know of that vow but God knew as He said to Samuel in v. 7, "the LORD looketh on the heart."

Having heard of it in Ephratah, the moment came when they "found it in the fields of the wood." It was from there they brought it up till it was now in the temple, and I understand that between these two statements in this verse there may have been about forty years, for Saul reigned for this period. At last it is in the centre, in the temple, in the most glorious day of the history of Israel, for they never had a day like that before nor since. All this came about through the vow in the heart of a shepherd lad who apparently had no external means of bringing it to pass. God saw to it that he did have the means to bring that ark back to Zion.

Linking this with the end of Psalm 78, we read there that God chose the place and chose the man, for Zion did not come to light till David's day. This reminds us of the sovereignty of Divine purpose, for we have Divine selection as the fruit of counsel. He chose David while following the flocks, that is where the whole thing began, till it reached a glorious conclusion as celebrated in this Psalm. We read that David began by putting the LORD first and his own interests second, but in the process, the Lord's interests, those of David and those of the people made further progress, as voiced by Solomon. Jehovah first: the saints second, v. 9; Solomon, "thine anointed," v. 10, third. We thus learn that if one is devoted to the interests of God as the fruit of all He has done for us, the circle of the saints is going to benefit by that service. We serve the saints in our service for God; He first, the saints second and ourselves last, as devoted to His service in serving one another.

In Psalm 133 we are assured that when Christ has the chief place in the hearts of the saints, the Spirit will come in to seal in our affections what is of Christ. Twice in the Psalm the thought of coming down and once the thought of descending are mentioned, binding together by this holy ointment which comes down, not comes in from this world, as we have heard. As far as I can see, this ointment was used in the anointing of the high priest only in the day of his sanctification, dedication and consecration, as outlined in Ex. 29. Would not this anointing be twofold? To give us power in a hostile scene to accomplish the will of God as in Psalm 132, and also to maintain this unity in a scene where there is no hostility but where Christ is in the affections of His people unified in the power of eternal life.

Have we not experienced this in our gatherings this week? May we take away with us the blessedness of this dwelling together with but one single thought — that the interests of our Lord might be paramount in all our lives.

Lastly, in Psalm 134, we see the servants of God in the sanctuary blessing and praising God. Why is the Lord ministering to us at moments like this? Is it not that first, He may have His rightful place in the midst and in our hearts? That the Spirit may strengthen us to meet the foes outside, and then to stand in our places as priests in the house of God, that we may direct our praise to Him for the delight of His heart of love? The true end of all ministry is that God may be magnified in our eyes so that He may become more and more the object of our praise and our worship. "By night" would suggest the absence of Christ from this world; yet there is a company who know God and draw near to God as anointed by Him to worship Him in the sanctuary. This is the end of all that God is seeking today. It is ours, beloved, to take up this privilege of priestly service, to bless our God, and then we can be assured as we do so that He will bless us from His holy habitation.

May the Lord help us all to devote ourselves to His service whether in the circle of the saints or in the sanctuary and thus we shall be enjoying the full pouring out of His blessing brought down to us by the Holy Spirit.

Divine Measurement

Divine Measurement

Zech. 2: 1-5; Eph. 3: 17-19; Rev. 21: 15-16.

G. Davison.

July 1961

In the verses we have read together we see what God, in Christ, has established for His glory in heaven, and what He will also establish on earth for His glory. For in the counsel of God there is not only the thought of the heavenly company secured in association with Christ in glory, but in the vastness of the divine inheritance we are assured that God will head up in Christ all things that are in heaven and all things that are in earth.

In our readings from Nehemiah the earthly side of things has been largely before us, and some may have said, What is the application to us as a heavenly people? I think we have gathered that divine principles in essence never alter; if God called a people on earth, He had grace and power to sustain that call in order that His people might answer to it intelligently, for His glory, and be able to minister to Him for His pleasure. So in relation to the heavenly calling as outlined in the Epistle to the Ephesians, God has called us in grace, and with that call we have the power which enables us to intelligently apprehend it, to walk in relation to it, and to minister something for the pleasure of God now.

If in the days of Nehemiah the earthly service of God had been allowed to fall into decay because of the failure of His people, through exercise of heart there was so great a restoration that a note of gladness was struck such as had not been known since the days of Joshua. It is possible that in Nehemiah's day there might have been more appreciation of the things of God, more reality, and thus more for God in that small recovered company than in the days of Joshua. There are other Scriptures which suggest a similar thought. We read in Zechariah 4: 10, "Who hath despised the day of small things?" And yet again in Haggai, the Lord said to those feeble people who were engaged in the construction of a very minor representation of that wonderful temple which Solomon had built, "The glory of this latter house, shall be greater than of the former," (ch. 2: 9). It is abundantly possible that, in the present day of weakness and in spite of the fact that much is still being let slip, if there is with us the desire to hold the things that God has made known to us in the power of the Holy Spirit and in felt feebleness and humility, there can be that in our midst that will delight the heart of God. We would not claim that we are today ministering more to the pleasure of God than early brethren or saints of many hundreds of years ago did, but we see the intense delight to the heart of God when after major breakdown He secures a response if only small, from His recovered people. We see too the delight that God had in His people, and the encouragement which He ministered to them by assuring them that what they had done ministered delight to Himself.

In the Scriptures we have read we see the thought of divine measurement; in Zechariah the earthly; then in Revelation the heavenly; and in Ephesians we see both the heavenly and the earthly gathered together.

Zechariah's prophecy dates many years before the days of Nehemiah, and was in relation to the rebuilding of the temple. In verse 1 of our chapter we read "I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand." In 2 Cor. 10: 13, we find the expression "the God of measure" (New Translation). In our humble circumstances today, God is still the God of measure, He has the measure of every one of us; the ability of each has been carefully measured by God Himself. It is of this the apostle is speaking in that chapter. Today God is looking for just such people as you and I. If God wanted people greater than we are, as the God of measure He would secure them; but He has measured you and He has measured me, and has left in our hands for the moment the responsibility of seeking to do that which God has given us the ability to do. We are to hold what God has graciously made known to us, and to hold it for His pleasure. We admit our feebleness, and would desire to be preserved in humility, but the God of measure has brought us in, each in our day, in order that we may hold the precious truth which has been given us, and hold for the pleasure and the glory of God.

Zechariah sees a man with the measuring line in his hand. "Then said I, Whither goest thou? and he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof." When this prophecy was given, the building of the walls of Jerusalem had not begun; it was the temple which was in view for the moment, but Zechariah is allowed to see this man who tells him that he is about to measure the city Jerusalem, "to see what is the breadth thereof, and what is the length thereof." The idea in the measuring is, of course, that he was taking account of it. And God assured the prophet, and no doubt it was to be fully seen at a later date, that He was interested in every detail of that city, the breadth and the length; that city in its entirety was coming into remembrance before God. And God has His eye upon the whole sphere today, He has the measure of every one of us, from whatever locality we may have come, He has the measure of us all. If He was interested in the divine territory as seen in the earthly Jerusalem in that day, we may be assured that He is just as interested in the heavenly character of divine territory to which we belong today. But in Zechariah we see the length and the breadth of the earthly city coming into remembrance before God. Faithful hearts were moving in relation to God in His interests, and God would assure them by the prophetic word that there was not one inch of that territory which was not under His eye.

Then we read, "The angel that talked with me went forth, and another angel went out to meet him, and said unto him, Run, speak to this young man." The aged and the elders have their place in the sphere of divine interests, but this word is, "Run, speak to this young man." Beloved it is a blessed thing to take up divine interests in energy and in exercise in our youth! God would have us to be growing up in these things, interested in the divine circle from the very moment we are spiritually born into that circle. "Run," he says, "speak to this young man, saying Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein; for I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her." Is it not worth while labouring in relation to a city like that? Nehemiah thought it was, and how God encouraged him in relation to it. He certainly did build the wall in his day later, but that wall could be broken down, and it was eventually broken down again. God in all His glory, and in all His majesty is committed to its protection. In Nehemiah, chapter 11, we see that the people had to cast lots in order that one in every ten should go and inhabit Jerusalem, but few though they were, feeble though they were, God said in effect, I will take care of you, "For I, saith the LORD, will be unto her a wall of fire round about." That would be in relation to the attack of the enemy, and all that might come in. Moreover He says, "And will be the glory in the midst of her." Oh! to have this confidence of heart, this confidence in God, that He will preserve that which is dear to Him however feeble it may be, and at the same time attract us to Himself, displaying Himself to us as the God of glory. "For I, saith the LORD, will be the glory in the midst of her." Let us ever remember that the walls externally were to preserve the glory of God internally; and if we speak of recovery in measure today, let us never forget that the reason God does support those who wish to go on in devotion to Himself, is that His glory might be revered and appreciated, and that those who belong to Him might answer to it as found here for His pleasure.

In Revelation 21, we have the heavenly side, "The Holy City, New Jerusalem," and we read in verse 15, "And he that talked with me had a golden reed to measure the city, and the gates thereof and the walls thereof. And the city lieth foursquare, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal." There is no height in relation to the earthly Jerusalem; there is length and there is breadth, and God was interested in all. He is still interested in it, so interested that what we read of in such prophecies as Zechariah will certainly be brought to pass in the world to come; of that there is not the slightest doubt. But in the present time God has introduced that which is heavenly and spiritual, and in a very large measure, eternal. We know that there are features which will come to light in the world to come which will not go into eternity, but there are features being wrought out today which are spiritual, heavenly, and eternal. And as John sees the angel with the reed, he, the angel that was talking with him, measures the city. There was not only length and breadth, there was height in relation to it; and it stood, that perfect cube, equal in all God's dealings in relation to it, for of this city it is said "having the glory of God" (Rev. 21: 11). The glory of God is seen shining through those walls, for the city has the glory of God. But it is a city, not of length and breadth only, it is also a city of height; this heavenly Jerusalem, this Holy city. And in the world to come, on the heavenly side, the glory of God will be seen shining through those walls, and filling the universe with the light of the knowledge of that glory, a glory centred now in the face of Jesus Christ.

In Ephesians, chapter 3, where in the second great prayer of the apostle, which has for its objective divine Persons rather than the divine inheritance, Paul says in verse 17, "That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height." The full measurement is seen here, for the complete counsel of God is in view. Breadth and length in the earthly city; length, breadth and height in the heavenly city; but breadth and length and depth and height in this wonderful circle in Ephesians 3. Surely this has the whole universe in mind, not as a square, not as a cube, but as a circle embracing all; and Christ at the very centre of that circle, the One who will shine out in glory, when the glory of the heavenly city overshadows the glory of the earthly city, and whose glory will flow out to the uttermost bounds of the earth. Such a wealth of the glory of God is here, with Christ Himself as the divine centre, that whether breadth or length, or depth or height, He will fill it all, heaven and earth, to the delight of the heart of God.

And then we read, "And to know the love of Christ." There is not only the display of glory, but what is going to permeate that scene is the love of the Christ. As we learn a little of these dispensational things, learn to distinguish between what is heavenly and what is earthly, do we not feel, as moving in this circle of divine love, that it is this love which is forming our affections now? It is this divine love formed now in our affections that will shine out not only in the world to come, but will also go right on into that eternal state, where God shall be all in all. "The fulness of the Godhead," in Colossians, is not the fulness mentioned here; we could not be filled with that. That is in the realm of divine Persons, but the fulness of God referred to in verse 19 of Ephesians 3 is the fulness of the scope of the divine revelation.

As having this wonderful circle of divine love and glory before us, let us seek to be growing and increasing in the knowledge of the love of God, with the love of the Christ at the very centre of our being. When this wonderful vessel is manifested in a blaze of glory, it is the love of Christ that will permeate it, particularly in that heavenly side to which we belong, and the universe will be filled with the knowledge of the glory of God. The Lord help us to understand a little more of the scope of this breadth and length and depth and height, that thus we may be formed in the divine nature, in the light of it now, for the pleasure of God, whilst we are being formed in relation to the world to come and for eternity.

Divine Movements

Divine Movements

Luke 10: 20-37

G. Davison.

Aug 1957

What is in mind in reading these Scriptures is to attempt a sketch of Divine movements, shewing how God has moved towards us to effectuate His purpose. We read in the opening chapters of Romans how the gospel reached us, and what it has effected for us; but I would like, the Lord helping me, to shew how God has used it as one step in giving effect to the thought of His heart, formed before time began. There are seven distinct thoughts in this section which we have read together, hanging upon one another like links in a chain, which I think give us a complete picture of these movements towards us, beginning with PREDESTINATION and ending with TRANSLATION.

In v. 20 we read of the jubilation of the disciples as they recount to the Lord the wonderful things done in His Name by the power He had given to them, greater power than had ever been given to the sons of men before. Even demons had been subdued by it. There was, however, something greater than this in which they could rejoice, namely, that their names were "written in heaven." Satan would eventually be cast down from heaven (v. 18), yet a more wonderful fact is made known to them. God had marked them out for a place in heaven, in PREDESTINATION. God had marked them out for heavenly citizenship. It was His purpose before time began. They could not have written their names there; they were already written there — a truth never before made known to the sons of men. This, then, is the beginning beloved, so far as God is concerned. He has predestinated us for a place in heaven.

That paves the way for another movement — INCARNATION. If predestination was to be effected, the Son must come into Manhood to do it. We venture to suggest that predestination called for the incarnation for it was men who were predestinated to this place. In v. 22, the Lord speaks of this fact with all its mystery to the human intellect, "No man knoweth Who the Son is." That He was here to carry into effect every thought of blessing for man is clearly seen in this section (vv. 21, 22). "All things are delivered to Me of My Father." The earthly things in relation to Christianity. He was here to secure all, whether it be Israel on the earth, or the new company He was beginning to form, those whose names are written in heaven. We believe the moment had come in this chapter to begin this work, for, through His messengers, Israel had rejected Him as their Messiah. The earthly things concerning Israel were now being laid aside in order that the greater heavenly things concerning the assembly might be brought into being. The "Lord of heaven and earth" had committed all things into His hand to bring them into effect and, if for the moment the earthly things were to be laid aside to bring in the heavenly things, the Son rejoiced because it was "good" in the sight of the Father. Note, beloved, how the Lord said, "heaven and earth," not earth and heaven. Historically, the earthly sphere of blessing had been the object of the ministry of our Lord, but now we learn that the heavenly was to take precedence over the earthly as the present object of His ministry.

While much was written in the Old Testament concerning the earthly sphere — promises and prophecies concerning it abound there — not one word was written about the heavenly sphere of blessing for men. This, as we know from other places, was a secret hidden in the heart of God. How then are we to know anything about it? It is this which necessitates a further Divine movement, and that is REVELATION. Twice in this section we read of things being revealed. First, the Father revealed to the disciples that the One in Whom they had faith was in truth the Christ; that is how they came to be in His company. The revelation of the Father in their hearts had drawn them to the Son. Then, the Son also gives them a revelation; He reveals to them God as Father. The heavenly company will not stand in relationship to God as Jehovah but as Father, for so He has been made known to us by the Son. It is characteristic of us today that we know the Father, and it is in this name and relationship the heavenly company is formed.

This brings about another blessed thing in the hearts of the disciples, that is, ILLUMINATION. The Lord turns to His disciples "privately" and tells them they saw and heard things which many prophets and kings had desired to see and hear, and had neither seen nor heard them. The truth is they could not be known till the Son was here to reveal them. That is why the incarnation was a necessity, for these heavenly things could only be known by One Who shared these Divine secrets. He must come from heaven to tell us of them, and He must come again from heaven to take us there. Only in this way could we reach that place in heaven for which we had been predestinated. Linking these four things together we learn that predestination necessitated the incarnation; which in turn has brought to light the revelation of God as Father, by which the saints today have been illuminated as partakers of the heavenly calling.

The rest of this section shows how all has been done on our side to fit us and bring us into this place of favour. When this lawyer tempted our Lord with his question about the law, opportunity was provided to shew that the incoming of the Son into this world had brought about a TRANSITION in the dealings of God with His creature. You will remember it is recorded in the first chapter of the Gospel of John that, "The law was given by Moses, but grace and truth came by Jesus Christ." Hence this lovely parable is brought in here to demonstrate the transfer from law to grace. Which one of us here today has the slightest doubt that had it been left to law-keeping to make good our names written in heaven, or to produce in us the fitness to be there, not one of us would ever have been there? Instead of God securing us on the line of demand, He has secured us by supplying all that we need, for all has been brought to us by the Son coming into Manhood in order that He might come "where he was." Both the priest and the Levite were on the line of demand. The priest needs a sacrifice from this man to give to God on his behalf, but the man is stripped of all that he had, and empty handed the priest passed by. The Levite would have instructed this man as to what he should do, but the man is half dead and incapable of doing anything at all; so they both pass by and leave the man almost, but not quite, as they found him. They simply added the fact that if man is left to his own efforts to get right with God, his case is both hopeless and helpless. Hence the need of this transition from priest and Levite to the "certain Samaritan" or, as we have said, from law to grace.

Here, in parabolic form, we have what we all stood in need of — SALVATION. Brought to us and not worked out by us, with an abundance of supply which has met our need completely, and fitted us for the place we are going to fill in heaven above. The oil and wine may suggest "joy in the Holy Spirit," which we have now as in the kingdom of God. The beast would assure us of being supported by our Lord right to the end, for He ensures that there

will be no breakdown between the beginning and the end. Moreover, we are now in company where we can be cared for; a company endowed with enough spiritual riches to support us till the end of the journey. One thing remains, How and when will that journey end?

"When I come again" is the word to the host. At such an early moment in this ministry we have the bright hope of the return of our Saviour. This, beloved, will complete the picture, for it means for us — TRANSLATION. Not all the actual words we are using are found in this section, but I am sure we know that the thoughts conveyed by them are. If, then, God wrote our names in heaven in predestination, the Son was in reserve to bring it all about. His coming into the world was to secure this company by fitting them for the place, and His coming again will be to take them there. The One Who began the work will complete it and will surely land every one of us safe home in heaven above, where we shall fill the place marked out for us in counsel, when our names were written in heaven. So it will be that that which began in predestination will be effected by translation, and because of this we "rejoice in hope of the glory of God."

Divine Preparation

Divine Preparation

Isaiah 40: 1-11

G. Davison.

July/Aug 1963

Isaiah, Jeremiah and Ezekiel are usually referred to as the major prophets because of the length of their varied prophecies, while the rest of the recorded prophecies from Daniel to Malachi are referred to as the minor prophets. It is apparent to anyone reading through these inspired records that the book of Isaiah is rightly given first place. Its scope, its themes and its account of future glories, places this book in the forefront of the prophetic word. The meaning of the name Isaiah is "Salvation of Jah," and the theme of salvation runs through it pages. Moreover we find over sixty quotations from this book in the New Testament, a further indication of the important place it has in the divine record.

In our Bibles it consists of sixty-six chapters, and these are composed of seven sections, each having its distinctive heading.

The first section embraces Isaiah 1 to 12, and is mainly occupied with the sinful state of the nation. From Isaiah 13 to Isaiah 27 the removal of Israel from the land in divine chastisement is pronounced. From Isaiah 23 to Isaiah 35 the theme is in relation to the return of Israel to their own land in view of their coming Messiah. In Isaiah 36 to Isaiah 39 the future attack of the Assyrian is foretold. Then we have a distinct section comprising Isaiah 40 to Isaiah 48, where the preparation of the nation for their coming Messiah is the theme. This preparation is that which we have in mind at the moment. We then come to what is perhaps the best known portion of this prophecy Isaiah 49 to Isaiah 57. Here our thoughts are turned to the Messiah as being with His people, first in spirit, and later in actual fact when He came into this world and was rejected by His own. This leads to the last section where in Isaiah 58 to Isaiah 66 the display of glory in the world-to-come is clearly brought before us. Such is the wide range of truths covered by this book.

In calling attention to the opening verses of Isaiah 40, where preparation for their coming Messiah is the theme, we have in mind to indicate how this preparation was made. Obviously it is the first coming of Christ into the world which is before us; it is that which is referred to as the subsequent verses will clearly show.

Two lines of truth are in view, human responsibility and divine sovereignty. Our finite minds often fail to grasp the wonderful way in which these truths blend together in the dealings of God with mankind. Yet both are clearly taught in the word of God, and we must have some understanding of them if we are to know and enjoy the fulness and the security of the blessing into which God has brought us. While Israel as a nation is in view in these chapters, we have nevertheless truths set out which have reference to all those who have been brought into blessing by God. "All flesh shall see it together," Isaiah 40: 5. As sinners we all needed salvation, and God has provided this salvation in such a way that He can righteously bring us into blessing consistent with His own righteousness and holiness. Along with this He has wrought in our souls in sovereign grace in order to establish that salvation upon an indestructible foundation.

These are the two truths we have in mind at present. Such is the glory and power of our God who has so wrought toward us as well as in us that, while we must have our sins forgiven if we are to be blessed, yet He has sovereignly worked in our souls begetting there in the power of the Spirit an entirely new nature having a capacity to take in and understand His thoughts and movements towards us. It is in this way that God has secured us for His own glory as well as for our everlasting blessing.

In a future paper we hope to show that even in the days of Isaiah's prophecy these two features of the truth are seen as a necessary preparation for those who would ultimately accept Christ as the sent One of God. As writing this paper to those who are conversant with New Testament teaching, we trust we may be able to show that these truths were in mind at so early a date in the history of God's dealings with mankind, and were then, as now, in view of bringing man back to Himself for the delight of His own heart of love.

Isaiah 40: 1-11

"Comfort ye comfort ye My people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the LORD's hand double for all her sins," (vv. 1, 2).

These opening verses plainly display the disposition of God towards His earthly people Israel. The marginal reading of "comfortably" is "speak to the heart," and this is the correct rendering. It is a call calculated to arouse the affections of God's people in view of the coming of their Messiah. The word "warfare" may be translated in several ways, "suffering" or "appointed time" being two of the alternative meanings of the word, and it appears to refer to a period of time which was about to come to an end, the time during which Israel had been subjected to Gentile dominion and which dated from the captivity under Nebuchadnezzar. Although a remnant had been restored to the land under the Medo-Persian rule, the results of which are recorded in the books of Ezra and Nehemiah, the people themselves remained under Gentile dominion, passing under Greek rule and finally that of the Romans. Stephen, in his address, refers to this time of captivity, and was led by the Spirit to quote from Amos, chapter 5. Having turned in heart and in practice to the worship of idols, God gave the people over to Gentile captivity where these idols were worshipped. They had suffered as a consequence, and it is to this time of suffering these verses refer. The coming of their Messiah would bring this state of things to an end providing they would receive Him. Had they done so, His kingdom would have been established and their deliverance effected.

The cross also is involved in these verses, for pardon is held out to them, that is the cancellation of their sinful account before God. We understand the word "double" to mean the "receipt of a settled account." Instead of attaching a receipt to the face of a settled account as we do today, it was the custom in those days to fold over the foot of the bill and write the receipt on the back. Receiving the "double" meant that the debt was paid. Such is the promise held out in these two verses, and which would have been true of the people had they received in their hearts their promised Messiah. This was offered to them in preparation for His coming.

"The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it," vv. 3-5.

These verses outline the ministry which was committed to John the Baptist. Turning to the gospel by Luke 1 and 3, we read of John "He shall go before Him . . to make ready a people prepared for the Lord," Luke 1: 17. Again, "The voice of one crying in the wilderness, Prepare ye the way of the Lord," Luke 3: 4. John pressed upon the people their sins before God, and quotes these verses in Isaiah 40 as the basis of his ministry.

A threefold effect is presented here involving three classes of persons, "And the people asked him saying, What shall we do then?" Luke 3: 10. "He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise," verse 11. Thus the mountain and the hill were made low and the valley exalted. Secondly, "then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you," verse 12, 13. Here we see how the crooked were to be made straight. Thirdly, "and the soldiers likewise demanded of him, saying, and what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages," verse 14. Thus we see the rough places made smooth. He would arouse every class to a sense of their responsibility before God, thus preparing them as a people for the coming of their Messiah. This was an appeal to the hearts of the people, God on the one hand offering them pardon, they having suffered for their sins under His governmental hand; and He also seeking to prepare them for the reception of Christ who would bring them into the blessing of God. Their responsibility is the theme of this appeal.

Referring again to Isaiah 40, we find a note of a different sound in the next few verses.

"The voice said Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field; The grass withereth, the flower fadeth; because the Spirit of the LORD bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth; but the word of our God shall stand for ever," verses 6-8.

The first cry (verse 2) was to awaken the people to a sense of their responsibility, but this cry showed the need of the intervention of God in divine sovereignty. "All flesh is as grass." It was right that Israel should be awakened to a sense of their need, and this was the object of the testimony of John, but did he know of the need of a work in their souls ere repentance could be effected? Two statements of John would involve this truth. "Begin not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees," Luke 3: 8, 9. While John exercised their hearts as to the fruit they ought to have borne, he also spoke of the necessity of a new root before good fruit could be produced for the pleasure of God. How then was this new root to be implanted in their souls?

Two elements are brought to our notice in the verses we have referred to in Isaiah 40, the Spirit (verse 7) and the word of God (verse 8). These are potent forces which God uses to lay an entirely new foundation in the souls of men. It involves death to the flesh, for both the Spirit and the word stand in contrast to the withered grass. These verses are quoted by Peter in his Epistle, 1 Peter 1: 24 & 25 where the need of new birth is again in question. We read in John 2: 24, 25, that the Lord did not commit Himself to man after the flesh, "for He knew what was in man." Truly, "All flesh is as grass." If then man according to flesh is incapable of responding in heart to the appeal of grace, God will by His Spirit and by His word lay a foundation in the souls of men, which work will enable them to respond to His call and to accept Christ and thus be brought into the blessing which is in His mind for them.

Reading on in Isaiah 40, we hear another call, "Behold your God!" verse 9. How this reminds us of that word of John the Baptist, "Behold the Lamb of God." Many names are brought before us in that first chapter of John's gospel, names of persons who were drawn to Christ, and we are not left in any doubt at all that those so drawn had been born of God. John 1: 12, 13. Such obtained the reward of eternal life; "behold, His reward is with Him," Isaiah 40: 10. They also obtained the blessing which His work secured for them, "His work before Him." As the Good Shepherd He would lay down His life for the sheep, and would feed them as belonging to Him (verse 11). It is worthy of note that when the Lord speaks of His sheep, He regards them as His sheep before He lays down His life for them. He did not lay down His life to make them His sheep, he laid down His life for those who were His sheep (John 10). Thus the blessing He came to secure for those who were His in Israel was secured to them on a two-fold basis. They were born of God, and the Shepherd died for their sins.

Divine Unity

Divine Unity

John 17: 11, 12, 20-26

G. Davison.

Mar 1962

In venturing to read this well-known chapter the desire in one's heart is to say a word in relation to the outbreathings of the communications from the Son to the Father, concerning the work already accomplished, and concerning, too, a work that had yet to be accomplished, with its ultimate ending in glory.

In this chapter we have a remarkable summing up of the main items of divine truth which came to light in the ministry of our Lord, as contained in this remarkable gospel. We have not the intention of going into every detail, but ten times in this chapter we hear the Son saying "I have," each occasion referring to something He had done. Thus we find the various details of His ministry all brought together, all that the Son had done and all that He had made known on behalf of the Father, in His testimony in this world.

As an answer to that gracious ministry we read that six times the disciples are said to have certain things. What a blessed place we have been brought into! Here is the Son in all His greatness saying I have done this; I have said that; and He can speak of the disciples on the subjective side, in answer to what He had done, that "they have" received and done certain things. That is the position through grace, in which we are, however much or little we may appreciate it. It certainly suggests that, at the very outset, a response had been secured. There was a company who intelligently and in the power of the Spirit of God, had been impressed by what the Son had made known, and had responded to it in their affections. As a result, as He Himself tells us in the chapter, they glorified the Son.

I believe we are, every one of us, marked in some measure by the same features which were seen in that company. We know Him, believe on Him, love Him, serve Him; and these are the features which mark those of whom it is said "they have," and who would desire to move in this world to the glory of the Son.

But while we see this, and many more precious matters in this wonderful chapter, it is primarily the three unities in the verses that we read that were on one's mind to speak of. First that which the Spirit has produced in divine unity; secondly, a unity which is still continuing; thirdly a unity in relation to the future, and which is sure of accomplishment when, at the coming of the Lord, we shall be with Him and like Him in the glory. The first unity has passed away; the centre unity still abides; the third one awaits the day of glory, when those in the first unity, and those in the one that is still continuing, will be perfect for ever.

In verse 11 the Son is saying to the Father, "And now I am no more in the world, but these are in the world, and I come to Thee. Holy Father." In verse 25 we have the expression, Righteous Father," but in regard of His own the Lord says, "Holy Father, keep through Thine own name those whom Thou has given Me, that they may be one, as We." Now I understand that unity to be apostolic. In the company that surrounded the Lord on earth we see those who had received things that we could not possibly have today. John speaks about it later in his epistle, "that which we have heard" — something which was audible, and they were capable of hearing it; "which we have seen" — something visible, and they were capable of seeing it; "which we contemplated" — something understandable, and they had understood it; "and our hands handled, concerning the Word of Life" — something tangible (1 John 1: 1, New Trans.). They were actually in company with the Son of God, both before and after His death on the cross; they knew Him in the conditions in which He was found in this world, in perfect Manhood, on behalf of God. Flesh and blood conditions before the cross, flesh and bones after the cross, but the same blessed Person, a Man, audible, visible, understandable, tangible, through whom this wonderful revelation was given. Given in such wise that men in flesh and blood condition (not by flesh and blood, but while in flesh and blood condition) as having the Spirit and as born of God, can take in today as divine revelation, and in measure answer to the wonderful things which have been passed on, as we read, "That which we have seen and heard declare we unto you." And here we are, recipients of these divine things, through the men who had them at first hand as in company with the Son of God, and who maintained them in "Holy" conditions in the interests of the Father, so that they might be preserved for our response to them today. So we have this first unity, formed in the power of the Spirit of God, those that the Father had given Him, and He prays that they might be one, "as We are."

When here the Son could say, "He that hath seen Me hath seen the Father," and here are men in nature, and life, and character, so like the Son in the passing on of these things, that in the unity which existed amongst them there was no divergence in the testimony and the light which they passed on. They were one, unified by the Spirit, unified in their testimony, one "as We are" — the Son in unity with the Father. Quite beyond their comprehension there existed a link between the Son and the Father in Deity. But these men were called of God, and empowered of God, to maintain a testimony to the truth in this world during the absence of the Son. There was a unity formed by the Spirit, an apostolic unity, and we hear the Son as He prays to the Father that this unity might be maintained, to the end that, in the interests of the Father (as the Son had ever been engaged in the interests of the Father) they might lay the foundation of Christianity in this world.

In verse 12 we read, "While I was with them in the world, I kept them," the word is "guarded them," guarded them "in Thy name; those that Thou gavest Me I have kept, and none of them is lost, but the Son of perdition; that the Scripture might be fulfilled." He laid His preserving hand upon them, His preserving presence was ever with them; but now He was going away. He was leaving them, but He leaves them in the care of the Father up there, and in the care of the Spirit down here, that they still may be guarded, and the truth may be guarded, in order that the continuation of the testimony in divine unity might go on in this world as it does today. That is the apostolic unity, formed by the Spirit, in order that the testimony, and the truth of these things might be communicated to others. How wonderful indeed that the apostles were kept in this unity of the faith, in an apostolic way, and that we have their testimony in its purity in the Word of God today.

Some years ago I was asked to read a book called "The Rival Philosophies of Paul and Christ." I said, "Are you seriously recommending a book like that to me? Is not the truth of the body one of the main items of the Pauline gospel? And does Paul not tell us that Christ is Head of the body?" And I went over some further aspects of Paul's ministry. "Can Paul be a rival when he puts at the head of every divine truth of which he speaks, the very Christ you say he rivals?" No. Thank God there is no rivalry. Nor was there in any of these apostles. They stood together with this one objective, to glorify the Son as the Son's one objective had ever been to glorify the Father, and in that apostolic unity we have the truth presented to us today.

The apostolic unity as such has ended, but thank God, the results of it are preserved to us today. The Lord says in verse 20, "Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us." It has sometimes been said that this unity has long since been broken. I do not believe it for one moment. There is a unity here of the Spirit that will never be broken; it matters not what has happened on the surface of things. This unity is discipular; the one we have already spoken of is apostolic, but I am persuaded that the unity of verse 21 is as inviolate as the unity of verse 11. It does not say that all will be unified in one so-called church. What it says is "that they also may be one in Us." Could we meet a true believer anywhere, whatever name he may bear outwardly, who does not believe in the Father, and in the Son? I believe that wherever the gospel has been received, and wherever this apostolic testimony has been made good in the heart of any believer in the power of the Spirit of God, such believers are still being maintained in this unity, in the Father, and in the Son. The end in view is "that the world may believe that Thou hast sent Me." We often meet people in whose circles we may not be able to move, but we tell them that we belong to the Lord, and they say "thank God, and so do we." We have heard people preaching the gospel, maintaining the one divine testimony, "That the Father sent the Son to be the Saviour of the world." These are terms, together with other terms we might use, which shew the unity mentioned here. It is not one and the same persuasion; not oneness in the same so-called church; but it is one in the Father, and one in the Son. It matters not what the saint of God may call himself, or in whatever circles he may move; if he truly confesses to this truth, he is bound to be one with us in the Father and one in the Son.

Now that is the testimony which is being rendered; not the ecclesiastical unity that was set up and which, as we well know, is sadly broken. The spiritual unity never will be broken. All that is seen in the Son objectively; all that the Spirit of God subjectively secures in answer to that, is in order that the testimony today might still be maintained, "One in Us that the world may believe." Believe what? "That Thou hast sent Me." It is a unity of testimony. Would you accredit a man as a believer who was not unified in that testimony? I am sure you would not; neither would I. And would you refuse to accept a man as a believer, wherever he may go, if he truly believed in the Father, in the Son, and accepted the testimony "That the Father sent the Son to be the Saviour of the world?" I believe that is the testimony in simple language; and I believe that the unity spoken of in verse 21 has never been broken, and never will be broken. The Spirit will maintain it in the heart of every true believer, and will maintain it until the coming of our Lord. That then is a unity in testimony to this world, "that the Father sent the Son," and that Christ died upon the cross, in order that men might be recovered and brought to God, whatever may be the terms in which that testimony goes forth.

In verse 22 the Lord says, "And the glory which Thou gavest Me I have given them; that they may be one, even as We are one." This I believe lies in the future; it is a unity to which we are going on, and which will unify not only the company mentioned in verse 21, but also the company of verse 11, when at the Lord's coming again all shall meet Him in the glory. Not only are we called to share the pathway of His rejection, and to bear witness that the Father sent Him as Saviour, but we shall be taken out from the scene of testimony into that scene of glory where all His own will be like Him in that glory which the Father has given to Him. "The glory which Thou gavest Me I have given them; that they may be one, even as We are one; I in them, and Thou in Me." In John 14 believers are said to be in the Son, who is Himself in the Father. That is present enjoyment of the Father's love, in the sphere of eternal life; in the Son, who is in the Father. In chapter 17 we have it presented the other way, the Father in the Son, and the Son in the saints. It is what will be seen in a future day, the Father coming into display through the Son, and the Son coming into display through the saints. I am persuaded that it is in this company that the display of the glory of the Son of God in the world to come will be seen, "I in them, and Thou in Me, that they may be made perfect in one," (verse 23). What an end to which we are going!

An apostolic unity, formed by the Spirit, has brought the light of these things to us; a unity still being maintained by the Spirit so that testimony to the Son might be given to this world, and a unity in all its completeness in the glory, when at His coming we shall share in that Manhood glory which is His now in the place to which He has already gone. In that day testimony so far as we are concerned, will be no longer needed; in the shining of that light it is no longer said that the world might believe, but "that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me." This is something we know and can enjoy today, but it will soon be manifestly displayed to the world, in that wonderful day of glory to which through grace we are moving.

Then we further read, "Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me," verse 24. We are to be like Him and with Him in that place to which He has gone, and we shall then behold a glory that apparently we do not see today. It has been rightly said that we need to be like Him in His glory to see Him as He is, and that is what John says in his epistle, "When He shall appear, we shall be like Him; for we shall see Him as He is, 1 John 3: 2. And so verse 24 continues, "that they may behold My glory, which thou hast given Me; for Thou lovedst Me before the foundation of the world."

Whatever that glory may be that the Father has given Him, doubtless something connected with the peculiar place in the Father's affections that was ever the portion of the Son, the moment is coming when we shall have the privilege of gazing upon it and understanding probably a little more deeply the wonderful love wherewith the Father loves the Son, a love wherewith He loved Him before time began.

Thus we reach the end of this wonderful utterance, "O righteous Father, the world hath not known Thee; but I have known Thee, and these have known that Thou hast sent Me," verse 25. The world must await the display of this, but it is known to us today. Oh, that we valued it more! all that the Spirit has formed in relation to a company to whom the Father's Name has been declared. "Have declared it" — would probably refer to the Lord's testimony in this world; "and will declare it" may be that added message through Mary on the morning of His resurrection.

In this unity in testimony, formed by the Spirit, we are found today; left here to bear witness to the Father and to the Son; one in the Father, one in the Son. That testimony will go on until the unity in glory is manifested. The Lord keep us in it, not merely intelligently, but in the power of divine love. That is what I think comes out at the end; that which gives impetus to the testimony, "That the Father sent the Son to be the Saviour of the world," is that same love shining out in us and in our testimony to the Son today.

Eternal Life

Eternal Life

John 5: 8, 21-25; John 15: 8; John 17: 1-3.

G. Davison.

Oct 1958

I have a desire to follow the word which came so helpfully before us last night in relation to both Enoch and Noah walking with God. I will endeavour to show how Divine Persons Themselves enable us to walk with God. We may well ask ourselves, Where am I to get this power to enable me to walk with God while passing through this hostile scene? And it is in mind to show from these Scriptures what that power is and how we obtain it.

The instance of the man at the pool of Bethesda, with which we began, brings before us one of those comprehensive pictures of what the law could not do owing to the weakness of man. Given to man on the ground of human responsibility it only brought to light his incapability of pleasing God or of walking with God. Turning back in thought for a moment to Jeremiah 5, we read of God saying to the prophet, "Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it," v. 1. There we read of God looking for a man to solve this problem of human weakness through sin. Here at the pool of Bethesda when our Lord speaks to this impotent man he says, "Sir, I have no man." God needed a man, and man needed a man to meet the difficulties which had come upon him through sin, in order that he might be found with power to move here for the pleasure of God. This man was lying there, a weak though living witness of the law in its claims. For thirty and eight years he had been lying there upon the very brink of blessing yet totally unable to obtain it. He needed to do something of which he was incapable and he lay there so long as a witness of what the law could not do for him because of his impotency to do that one thing, step down. He speaks thus in answer to our Lord, "I have no man," and learns that He was the Man for whom both God and man were looking. Jesus speaks in words of power to the impotent man, "Rise, take up thy bed, and walk."

Three things are discerned in these statements. The first involves obedience; the Lord said to Him "Rise." The second statement involved power; "take up thy bed." The third involved movement; "walk." So in the combination of these three things we see him in movement; not now a weak witness of what the law could not do, but a moving, powerful witness of what the Son could do, causing a man to rise up and to walk here in obedience to the Divine communication given to him. This is a beautiful picture of the working of Divine Persons in relation to every one of us. A movement first on the Divine side, for the man could not have come to the Son of God, He comes to the man with power and authority, speaks a word of power and causes him to rise and move here, a witness to the power of the Son of God. This instance gives us a preface to the teaching of our Lord of which we read a little further down.

"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will," v. 21. This word "raiseth" has the same bearing as the word "rise" in v. 8. It does not mean resurrection — a thought which has caused much confusion about this verse — but a raising up in relation to God. Should you ask me to show some of those whom the Father had raised up and quickened, it would suffice to point to the two men of whom our brother spoke last night — Enoch and Noah. There are many more found in such places as Heb. 11, but these two will suffice to demonstrate the truth which is before us. They were men in whose hearts the Father had been working — not known to them as the Father — yet the Son now tells us it was the Father. He had raised them up in His own interest and for His own pleasure and having communicated life to them He gave them power to walk here in communion with Himself. He caused them to rise; He communicated life to them in quickening power and the result was they walked with Him. It was to works like these the Son was referring and now adds, "even so the Son quickeneth whom He will."

Two questions have been raised regarding this. Why does it not say that the Son raiseth up the dead? Why does it say only, "the Son quickeneth whom He will? If you turn to John 6: 37, I think we have the answer there. "All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out." It is still the work of the Father to raise up, but He brings those whom he has raised up to the Son Who quickens whom He will. We see this same truth yet again in the other verses we have read. With a view to opening this out a little further we have also read vv. 24, 25. What does the Father use to raise us up? The gospel, and that we have in v. 24, "Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." God moved in His compassionate love towards us when we were dead in trespasses and sins, but the Father moved towards us to give effect to His counsel of grace concerning the children He had marked out for blessing. How does He bring these children to light? By the gospel. This is what He has used to begin that work in our souls by which He has raised us up; and on the principle of faith, having received that word, He has brought us to Himself. We have heard that word. The two outstanding things connected with the kingdom in John 3, are salvation and eternal life, and both these we have through believing the gospel. This verse assures us that all who hear that word and believe it have eternal life. The Father has used the gospel to raise us up that we might live to Him. We have believed on "Him" — the way into this blessing from our side.

In v. 25, it is what the Son is doing. "Verily, Verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live." Not the physical dead, need we add, but those who through sin were dead to God. In v. 24, we are said to hear the word, but in v. 25 we are said to hear His voice. This verse leaves no doubt that we have eternal life by hearing the voice of the Son of God. We may say the way into it from our side is by believing the gospel but in that gospel is the voice of the Son of God and this it is which quickens and gives us life. The gospel is presented to us on the ground of responsibility but the voice comes with it in Divine sovereignty. We believe on the Father, and we are quickened by the Son. Thus we see the Father and the Son working, the one raising up and the other quickening. Such I believe is the teaching of these two verses. I can see the ground of responsibility in v. 24 but I can also see the ground of sovereignty in v. 25. The voice of the Son of God is in the gospel and quickens us into this wonderful realm of eternal life. He had already said in this chapter, "as the Father raiseth up the dead, and quickeneth them," v. 21. The Father had been doing both of these things before the Son came into Manhood. The Father is still raising up the dead, but is now bringing those raised to the Son; they hear His voice and are thus quickened by Him. It is the power of His voice, demonstrated in the man at the pool. Why is the Father operating and why is the Son operating? Why does the Father raise us up and why does the Son quicken us? It is to bring us into eternal life as both of these verses clearly show. What then is eternal life? It is the power by which we live in the love of God. It is the wonderful life surging in our souls which gives us to feel that we cannot live without Divine Persons. We desire to move in the company of the Father and the Son, for this life can only find its outlet in the circle where the Father and the Son are at home. If we refer to the epistle of John, it is the circle of the fellowship into which all saints are brought; the atmosphere of life, and light, and love where, in the power of the Spirit of God, the saints are brought into fellowship with the Father and the Son.

In John 17 we have explained to us a little further what is involved in this gift of eternal life; a most difficult thing to explain, as all who attempt to help the saints on this matter must know. Yet we do have some of its effects clearly stated, and these we may see in this passage. We know the moment had now come for the Son to leave the world and go to the Father. He had communicated many things to the disciples as recorded in chapters 13, 14, 15 and 16. Now, as He is about to leave them and go to the Father, He speaks to the Father about the saints and also opens out in some detail that wonderful realm of life, and light, and love, and glory; first in relation to Himself, then ultimately for the saints, that is, glory. Ere looking at this, I refer to other Scriptures where His glory shines out. In John 9 where we read of the man that was born blind we are told that sign was given that "the works of God should be made manifest in him." Then regarding Lazarus in John 11, it was "for the glory of God, that the Son of God might be glorified thereby." As subjects of the work of Divine Persons, we have been enlightened by the works of the Father and have been made to live through the quickening voice of the Son of God. Again in John 13 we hear the Son saying, "Now is the Son of Man glorified." This of course referred to the cross and its results. He is glorified as the Son of Man by giving His life for others and glorified as Son of God by giving life to others. I say this in view of the first request in this prayer, "glorify Thy Son, that Thy Son also may glorify Thee." Keep in mind what we have said — the Son of God is glorified in giving life to others — as it helps us to understand what is in this verse, so far as we are concerned.

Not one of us has the slightest doubt that every step the Son of God took in this world glorified the Father. Now He is leaving the world and going to the Father to be in a place of glory instead of in the place of subjection and obedience and humbleness which marked Him here. We hear Him saying that universal might and dominion are to be placed in His hands in the glory. What is He going to do with it? With universal administration and the disposal of all flesh in His hands, He is going to do from the glory, what He had always done while in this world — glorify the Father. He does not ask to be glorified that He may establish the kingdom in manifestation. This will be so in its own time, but that is not His request at this time. He is asking to be glorified that He might continue to glorify the Father from the glory. "Glorify Thy Son, that Thy Son also may glorify Thee." We see here again the truth we began with in John 5, the Father raising up and bringing to the Son. He speaks of "as many as Thou hast given Him." Still again of "the men which Thou gavest Me out of the world." Here they are, raised up of the Father and brought to the Son and the Son speaks of giving them "eternal life."

In v. 3 He says that eternal life results in the knowledge of the Father and the knowledge of the Son. We have this conscious knowledge of both the Father and the Son and are thus brought into fellowship with Them by the Spirit in the power of eternal life. We know that we know the Father and we know that we know the Son. Thus we are in the present enjoyment of this life for we are in communion with the Father and the Son. Life can only be seen and enjoyed in movement, hence eternal life causes us to move in communion with Divine Persons. We began with this thought of movement in John 5, and here we see how that movement is brought about with each one of us as moving in that circle in relation to the Father and the Son. All this is in view of walking with God to-day.

Now just as natural life is seen in certain movements, so eternal life is seen in certain movements. Have we this gift only because we have believed and have this blessed fellowship opened out to us? No, for we now have something added to that, living not only to the Father but living on account of the Father. This is what is involved in the Son saying "that Thy Son also may glorify Thee." How does He continue to glorify the Father from the glory? In us, beloved; that is the only way He can do it, and that is why He gives us "eternal life." It is to continue in us that which ever came out in Himself when in this world He lived to the Father for His glory. "I do always those things that please Him." We have now the same life in which the Son lived to the Father, producing in us the features which came to light in the Son, and to amplify this, I have also read from the chapter where fruitbearing is the great subject.

"Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples," John 15: 8. When the Son was in this world the Father looked down upon Him and found in His every movement that which delighted His heart. Fruit is the manifestation of the features of eternal life. To us, in type, it is the life of the vine producing its own fruit in the branches. We who abide in Him have His life that we may reproduce His features, and when we do the Father is now glorified in the saints as He was ever glorified in the Son. Can we doubt this from His own words, "Herein is My Father glorified, that ye bear much fruit." He adds to that, "so shall ye be My disciples." Not only in name surely. It involves that we are seeking to be in His company, growing to be like Him and so manifesting His features here for the pleasure of the Father. It is thus we bear "much fruit" and the Son continues to glorify the Father while in the glory. It is thus to-day we walk with God and can be found moving through this world for the pleasure of the Father.

Following Jesus in the Way

Following Jesus in the Way

Mark 10

G. Davison

Jan/Feb 1968

The expression "the way" actually occurs three times in this chapter. In verse 17 it is in connection with the young ruler. The Lord put the test to this rich young man — If you are really desirous of obtaining eternal life, go your way and part with the things that will be a hindrance, and then come My way, and the end will be eternal life. In the last verse of the chapter we get the third occurrence of the expression. The Lord had opened the eyes of the blind man, saying to him exactly what He had said to the rich young ruler, "Go thy way (He left him entirely free) thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way." He says to one — "Go thy way . . . and follow Me"; and to the other simply — "Go thy way." Does it not seem that the blind man whose sight had been restored says — "Lord, Thou hast opened my eyes and now there is only one way I can go, Thy way is to be my way," and "he followed Jesus in the way." What a contrast!

Between these two incidents there is this section relating to the disciples (verses 32-45). The moment had come when the Lord had called them, leading them in "the way," and they began to fear as to what would be at the end of that way along which they were going. Let us notice first of all the Lord's words in relation to it. "And they were in the way going up to Jerusalem; and Jesus went before them." "Jesus went before them"! The One in possession of all authority and power was before them in the pathway. Never will the Lord permit of our taking a step in this hostile world which He Himself has not taken. The dark clouds of His rejection and of His crucifixion (though probably they could not put their thoughts into words) were beginning to settle upon them, for as they followed they were amazed and astounded, and moreover it says "they were afraid." There have been times in our experience, as in our simplicity we have sought to serve our Lord, when we felt clouds were coming in; difficulties, stumbling blocks, something that would hinder us, and for a moment, our hearts have been filled with fear. All of us have surely known such moments. These disciples did, and they began to be afraid as to what the issues of this way would be. But the Lord "took again the twelve, and began to tell them what things would happen unto Him." If He had told them what things should happen unto them they might have fled away, but He tells them what things should happen to Him. Is not this one of the greatest possible encouragements needed to keep us steadfastly in "the way"? The fact that the Lord has gone every step of it, suffered so much in it, and loved us so much as to want us in it, should nerve, strengthen and encourage us to keep on following "Jesus in the way."

The Lord spoke first of what men were about to do; but in result there would be what He was about to do, and also what God was to do — the opening out of something outside this world, a heavenly, spiritual, and eternal sphere. That was the end of "the way." But for the Lord Himself it meant crucifixion at the hands of men, in order that there might be established this divine system into which we, by the grace of God, have been called as we seek in our day to follow "Jesus in the way."

James and John (in verse 35) had evidently pondered over these things and said to the Lord, "We would that Thou shouldest do for us whatsoever we shall desire. And He said unto them, What would ye that I should do for you? They said unto Him, Grant unto us that we may sit one on Thy right hand, and the other on Thy left, in Thy glory." We might say at once — "presumption"! But do we not want a place in that glory? Would we not like to sit on that left hand and that right hand? The Lord tested these men, but He did not tell them they would not be in the place they sought. Equally, He did not tell them that they would. We need not beguile ourselves about these things, beloved. We do want a place in the glory and in the kingdom; we should not be following the Lord today if we did not have that in view. If the motive is pride of heart it would be another matter. Their request was quite all right in itself, but the Lord applied the test. John was one of the few who stood by the cross. Did he think about this desire of his when he saw a malefactor on the right hand and another on the left of the Lord — this is what I asked for, a place on His right hand, a place on His left; is this what it means for me to obtain that place in glory?

"Jesus said unto them, ye know not what ye ask; can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?" They did not say, as we might have said — No, it is impossible. When the Lord asked them that they said "we can," and the Lord said "ye shall." Drink of His cup? — yes; baptized with His baptism? — yes, said the Lord, you shall go through that, Luke is the gospel that gives us this aspect of the cross. Luke does not refer to the Lord as bearing sin, nor to the abandonment of God. The record of the garden is — "Father, if Thou be willing, remove this cup from Me," and we venture to suggest that this is the aspect of the cross which we can follow — the path of the will of God and the rejection by man in this world. It could not be anything else than that, beloved. These are the Lord's own words; "Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?" When they said to the Lord "we can," He certainly said to them "Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized; But to sit on My right hand and on My left hand is not Mine to give; but it shall be given to them for whom it is prepared."

We remember that the apostle Paul said to the Corinthians "So run, that ye might obtain." Men strive in this world for a corruptible crown; said Paul — we are striving for an incorruptible crown. If they strain every nerve for the corruptible crown, why do not we for the heavenly? We gather from these words that there will be someone on His right hand and someone on His left hand. These words are given to us that they might stimulate us. If that place can be won, and obviously it can be won — well, "So run, that ye may obtain."

"When the ten heard it, they began to be much displeased with James and John." Now the Lord calls them all to Himself and says unto them, "Ye know that they which are accounted to rule over the Gentiles exercise lordship over them." Just of course what our proud hearts would want to do. That is what obtains in the world. To that little company the Lord says "But so shall it not be among you. But whosoever will be great among you, shall be your minister." We gather from this that the great men in the kingdom are those who are simply, humbly, earnestly and devotedly doing all they can to help the saints of God in their pathway through this world. It may not always be in spiritual matters; it may be in material matters. The opening of Luke's gospel speaks of men and women who did not seem to have much of material things, they seem to have been the poor of the flock. But their hearts were devoted, and when the right moment came for ministry in relation to the Lord and in relation to His people, they were ready and willing to seize the opportunity of serving the saints of God.

Beloved, does such service attract our hearts? What opportunity there is of serving the Lord by serving His people. Has He told us that the greatest among us is the one that serves? Let us seek grace then from the Lord to perform these services, and to meet these needs as He gives to us the light and the grace to meet them. "Whosoever of you will be the chiefest, shall be servant of all." The service of a bondslave is what the Lord's own words convey to the disciples!

This is the road to the kingdom. "For even the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." The greatest sacrifice that could be given, He has given. The great object of Jesus going before us in the way is to lead us in that way. The kingdom is there, the glory is about to dawn. Let us seek grace therefore to serve one another with that glory in view.

From Heaven

From Heaven

Acts 2: 2, Acts 9: 3, Acts 11: 5

G. Davison.

When the apostle Peter wrote his first epistle to those Jews who had embraced the faith of Christianity in accepting Jesus as the Christ, he was led by the Spirit of God to emphasize the essentially heavenly character of the faith they had believed, for Christianity is a heavenly system in origin, character, and destiny. He first assures them that the truths which they had believed had been made known unto them, "by them that have preached the gospel unto you with the Holy Ghost sent down from heaven" (1 Peter 1: 12). Before believing the gospel their hopes had been centred in Zion, the temple, and the land under the beneficent sway of their long promised Messiah. They now believed that Jesus was their Messiah though the nation had rejected Him as such, and the apostle goes on to inform them that though He is rejected on earth, He is now in heaven. "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him" (1 Peter 3: 22). He also assures them that consequent upon their having believed the gospel their hope was not now to be centred in Zion on earth, for they had been called "to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (1: 4).

The three references at the head of this paper all contain the phrase "from heaven" and in combination shew that the Christian company is a heavenly organism. Luke in his gospel was inspired to write an account of the beginnings of these things and send it to the most noble Theophilus to assure him of "those things which are most surely believed among us". He later wrote the book of the Acts to the same person to enlighten him further concerning "all that Jesus began both to do and teach" (Acts 1: 1). All that our Lord began to do and teach when on earth is now being continued from heaven, and from there light is now shining in this world to enlighten men for blessing. We do well to keep in mind that this blessing has reached us from heaven, however important it is to remember it began on earth.

Our first reference in the book of the Acts is to the descent of the Holy Spirit into this world, coming from an ascended Christ. "And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting." It is important for us ever to keep in mind that the real true uniting force which has bound together the church as a living organism is the Holy Spirit of God Who came down from heaven with this object in view. The Spirit did not come from any earthly religious centre, but "from heaven." Heaven then is the point of control for the Church of God. Can we doubt that if the Spirit came from heaven it was with a view to attaching us to Christ Who is in heaven and so accomplish through the Church the desire of heaven for the blessing of mankind?

Though not seen as our Lord had been, the coming of the Spirit is described as "a sound from heaven as of a rushing mighty wind." He was a moving, powerful, unseen force, yet withal indicating that He was here, in demonstrating His power and control of that company, witnessed by the wonderful effects which took place on that Pentecostal day. It is not in mind to trace out the wonders recorded in this chapter, but rather to emphasize that the Person Who gave power for it all came "from heaven." Another matter worthy of note in this verse is, "it filled all the house where they were sitting." How this ought to assure us that the Holy Spirit has every resource for every servant on every occasion which has for its objective the advancement of the interests of heaven. May we never depend upon any other power in our service for our Lord.

Our second reference stands related to Saul of Tarsus. "And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven." This time it is Jesus from Whom that light shone, and while causing temporary blindness to the physical eyes of Saul of Tarsus we may venture to say it shone through Spiritual eyes into his darkened heart. This paragon of the law, this intolerant religious bigot discovered himself to be "the chief of sinners" as the result of that light shining in. May we not rightly conclude that at that moment Saul of Tarsus died and Paul the apostle was born? What else but this light from heaven could have effected such a great transformation? Writing of this at a later date we hear him saying, "For God Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4: 6). From the moment that light shone into his heart he became the willing bondslave of our Lord Jesus Christ. No earthly power, nor law of Sinai, could have produced such a wonderful change, for it virtually turned a wolf into a shepherd. Such is the character and power of that light "from heaven".

In our third reference Peter is giving an account to the apostles at Jerusalem to explain why he took the journey to Caesarea to hold a gospel meeting in the house of a Gentile centurion. "I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners: and it came even to me." He carefully emphasized that this vision was "from heaven" lest the others might think he had presumed to do this thing of himself. We apprehend this time that the vision was given by God. Following the conversion of Saul of Tarsus as a necessary preliminary to the gospel going out to the Gentiles, Peter, to whom had been given the keys of the kingdom, acting under the control of this vision from heaven is led to be the first to preach the gospel to the Gentiles in this public way. We can be assured by the words which he addressed to Cornelius that only a light and a command from heaven would ever have induced him to be found in such circumstances (Acts 10: 28). Nor would the apostles have been satisfied without this explanation; but who would gainsay this command of God given in such a striking way? To every right-minded saint, the commands of heaven must be obeyed.

We note that all three of these heavenly movements are gathered together in this explanation which Peter was led to give. It was the Holy Spirit Who came down as that sound " from heaven". It was the Lord Jesus Christ Who shone upon Saul of Tarsus that light "from heaven". It was God Who gave to Peter the vision of that sheet "from heaven". So in this discourse Peter recounts that as he was speaking, "the Holy Ghost fell on them." Along with this they "believed on the Lord Jesus Christ". And he concludes by assuring them "Then hath God also to the Gentiles granted repentance unto life" (Acts 11: 15-18).

Let us ever thank God for these heavenly things which assure us that the Father, Son, and Holy Spirit are all interested and active in bringing blessing to both Jews and Gentiles today.

Gospel Service

Gospel Service

Mark 4: 26-29

G. Davison

Mar/Apr 1970

In considering our Lord Jesus Christ according to the accounts given to us in the various gospels, one cannot fail to be deeply affected by all the things which he "began both to do and teach," Acts 1: 1. Not that we have recorded for us all that He did and taught, for John assures us that had this been attempted all the books in the world would not have been sufficient to contain it, John 21: 25. We can be sure that everything needed to fit us for our service in this world has been recorded for our enlightenment and encouragement. While four servants were used by the Holy Spirit to give us an account of the earthly ministry of our Lord, how distinctive they all are in their particular line of ministry concerning HIM. Each gospel may have as a caption an Old Testament Scripture as follows:-

Matthew — "Behold, thy King," Zechariah 9: 9;

Mark — "Behold My servant," Isaiah 42: 1;

Luke — "Behold the Man," Zechariah 6: 12;

John — "Behold your God," Isaiah 40: 9.

This wonderful Person is the long promised Messiah of Israel, the faithful servant of God; One who as moving through this world in sinless, subject, perfect Manhood ever gave an answer to God of all that man should be for His pleasure and glory. Yet, underlying all, was His personal greatness, for He is "God blessed for ever. Amen." Romans 9: 5. This glorious Person is our Saviour, and as belonging to Him, our Teacher.

We have in mind to call attention to a parable which is recorded in the gospel by Mark only. While it is not said to be a parable, it is obviously in parabolic language. Doubtless it was uttered by our Lord at the time He gave the seven parables recorded in Matthew 13. Six of those seven are said to be parables of the Kingdom of Heaven, the first of them is not said to be so. The first one covered the ministry of our Lord while in this world, and prepared the ground for the setting up of the kingdom in the power of the Holy Spirit as recorded for us in Acts 2. The other six are said to be parables of the Kingdom of Heaven, and refer to the time of our Lord in heaven using His servants in the power of the Holy Spirit to establish the kingdom in a spiritual way in this world. The second parable viewed the kingdom as in the care of "men" as v. 25 records.

The parable we are calling attention to in Mark has a distinct bearing on the theme of service in the gospel, hence it is fittingly found in Mark the servant gospel. We venture a little explanation of it which we hope will be of help and encouragement to all who have part in the service of the gospel.

"And He said, So is the kingdom of God, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come," Mark 4: 26-29.

The first simple truth taught here is — sowing and reaping. If seed is not sown, fruit will never be produced. Moreover, if God does not put the right resources into the earth, sowing would be in vain. Would not our Lord be assuring His disciples that unless God had prepared the ground first, their efforts would be in vain? To take this truth home to ourselves, all we can do is sow the seed. Once the seed is sown the sower can do no more, but goes on with his daily labours and leaves the seed to do its own work assisted by the resources which God has placed there. Let us not try devices in an endeavour to cause the seed to germinate when only God can do that! One is persuaded that this initial work of preparing the ground for the right reception of the seed — the word — is when a soul is "born again." Then, as our Lord spoke of the earth bringing forth "fruit of herself," so also a soul wrought upon by God would have spiritual resources for the receiving and gendering of the word heard in the preaching of the glad tidings of the grace of God. Also, as seed sown in the earth is beyond the reach and sight of the sower, yet the evidence of growth will be seen in the appearance of the "blade" and the "ear," and finally, "the full corn in the ear" which is the time to reap. So may we not be over anxious to reap ere the full time has come, nor lagging behind when we ought to be reaping. May we go on sowing the seed, quite assured that God only can cause it to grow, and let us be watchful for the appearance of the "full corn" — a harvest for the praise of God.

Hebrews 10

Hebrews 10

G. Davison

Oct 1941

The late J. N. Darby pointed out the three outstanding subjects therein as:- "The will of God" (Heb. 10: 1-10). "The Word of Christ" (Heb. 10: 11-14). The Witness of the Holy Ghost" (Heb. 10: 15-18). They all combine to prepare us for approach. There are three words in the first verse of the Ch. that require consideration and will help to shew the great theme of this discourse. They are:- "Shadow," "Image," "Perfection. " A shadow can only be caused by a substance. An image is a presentation. The word rendered "perfection" here really means "completion." The whole "law" system was but a shadow, not the substance. Christ and the heavenly system of which He is the centre form the substance. These heavenly spiritual things could not be presented in an earthly material order. Hence, completion could not be attained by an earthly material shadow. The weakness of the whole of the first order is demonstrated in the opening verse. If we keep these three things in mind, we will be prepared to transfer our thoughts from the shadow to the substance as seen in v. 7; from the material to the spiritual as seen in v. 9; and from imperfection to perfection as seen in v. 14.

Mention is made of the institution of animal sacrifice and the shedding of blood to deal with the question of sin. This we are told is a shadow. What then is the substance? It is the perfect work of Christ, counselled in eternity. This is clearly stated in v. 7. "In the volume of the book." We must keep in mind that He did not die merely to fulfil the types. His death had been counselled in eternity, of this the various types were the shadow in time. If we think then that His death, counselled in eternity was primary and as a result, in time, the offerings are brought in secondary, we can clearly understand why the whole law system was but a shadow! Then the imperfection of the first order is witnessed in this fact. Being repeated every year proved that those who approached (N. Tr.) had never by these sacrifices been made perfect. If once they had been perfected, no more need of an offering would have arisen. Hence the shadow carried its own witness of imperfection, in that the offerings were constantly repeated. Yea, instead of witnessing that sins were put away, they repeatedly called to mind that sins were not put away. They constantly called sins to mind as stated in v. 3. The reason for this is clearly stated in v. 4. "For the blood of bulls and goats (is) incapable of taking away sins." Note the statement:- "take away sins." This involves the work of Propitiation by Christ Himself! To effect this, it was necessary that the One who was the substance of all the shadows should come into the world in manhood. It appears now that all the offerings under the Law gave no pleasure to God, v. 6. The reason was, they could not fit man to come into the presence of God. But when He comes into the world in the body prepared for Him (Luke 1: 35), we read, "Lo, I come (in the roll of the book it is written of me) to do O God thy will," v. 7. His coming into the world was the fruit of Eternal Counsel. Writing in Scripture carries the thought of what is unalterable. Cf. Luke 3: 4; Rev. 21: 27. Nothing in that book can be altered. The word "roll" here too is interesting. It is kephalis (New Tr. footnote) and means "a heading up" or "summing up." It would suggest that the subject matter of eternal Counsel is summed up in this, "Lo I come to do thy will O God." Every detail of the will of God was counselled in eternity and Christ comes into the world to carry it to fruition. "He takes away the first that He may establish the second," v. 9. The shadow is removed that the substance may abide. In Ch. 9 we had mention made of a first and a second place but in this verse it is more the first and second order. No doubt the first order allowed man into the first place but the second order has fitted man for the second place, i.e. inside the veil.

How wonderful to read next, "by which will we have been sanctified through the offering of the body of Jesus Christ once for all." He took that body to accomplish the will of God, and here we are told God had willed our sanctification. So in coming into the world to do the will of God, we read here that He has done this by sanctifying a priestly company who are thereby fitted to enter the presence of God. So perfect has that one work been, that it has never needed to be repeated. Having done the work He "sat down in perpetuity" and as a result we are "perfected in perpetuity," vv. 12-14. This perfection was never effected while the shadows were running their course, for sins were not put away. He has by one sacrifice settled the question forever. It has meant the sanctifying of a company, complete or full furnished with all that they need, to fit them for the presence of God. It is to this perfect work, done once and for all, that the Holy Ghost bears witness. What a contrast in the two systems. The first brings sins to remembrance but the second says they are remembered no more. Brought to remembrance in the first because they had not been put away. Remembered no more in the second because they have been put away, v. 17. As year succeeded year under the old order, the total of sins would be increasing, for the past year's sins had not been put away. Remembered afresh every year as the total increased, till at last the sum total was remembered for the last time, on the head of Christ at the Cross but this time, they were put away. Now, as a result, they will be remembered no more. It is to this fact that the Holy Spirit bears witness, following the perfect work of Christ on the Cross. It was the "will of God" that they should be put away. "The work of Christ" has put them away. "The witness of the Holy Spirit" to us would have in view, our acceptance of it by faith. Faith on our side is the first step to approach into the presence of God, v. 22.

We now come to the exhortation to "draw near," v. 22. Why should we stay away? all that would keep us from God has been removed by the death of Christ, in order that with holy boldness, we can approach the presence of God. On the one hand His blood has fitted us to go in and on the other, it has met the claims of God. We are fit to go there and God in His righteous and holy character can have us there. Christ has dedicated that way for us by going in, having become priest by His own blood. The way is said to be "through the veil, that is, His flesh," referring to His Manhood. It is by becoming man He has opened the way for us into the presence of God. Both revelation and approach are complete in Him. God was revealed in Him and as consequence, we go to God in the light of that revelation, in Him. He is the Apostle and High Priest of our confession. God coming out in revelation in Him is seen typically in the rending of the veil of the Temple when He died. Our going in to God is seen more in the veil of the Tabernacle (Heb. 11: 3). That is the building before us in this epistle, not the Temple. We have no record of the veil of the Tabernacle being rent! It is Christ in manhood, whether coming from God as Apostle or going to God as High Priest. We must of course free our minds from the material and get the spiritual import as seen in Christ Himself. Entering the Holiest means that we are consciously in the presence of God in the faith of our souls. In the presence of the God who has been perfectly revealed in His Son. When we get there we find ourselves in company with the Great Priest over the House of God. In answer to Aaron and his sons on the day of consecration, we have Christ and the Assembly in the blessing of the "Heavenly Calling" and in function as the new spiritual company, inside the veil. High or Chief Priest, would be relative to the company but Great Priest, would be absolute, because of Who He is. The first would tell us of His infinite grace in associating us with Himself but the second would preserve His Personal dignity for He is the "Son, perfected for evermore." Here then are the inducements we have to encourage us to draw near to God. The blood of Jesus has met the claims of God and put away our sins. He has opened up as a consequence a new and living way by going in to God. By becoming man, He has perfectly revealed God as the Apostle and still in Manhood, He has gone into God as High Priest. through that revelation we can know God and now in Him as the fruit of His work we can go to God. Then when we approach in the faith of our souls, we are conscious of being in His company as the Great Priest over the House of God. We join Him there as the Minister of the Sanctuary and He sustains us and leads in the worship of God. Now we have the exhortation, "let us approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water." In referring once again to Aaron and his sons, we learn that they were washed in water and then sprinkled with blood, Ex. 29: 4, 29. The water for cleansing and the blood for expiation. The washing with water would give us a "true heart" as dealing with our state. The sprinkling with blood would give us "full assurance of faith" as dealing with our guilt. The word here translated "pure" is katharos, and really means clean. A concordance will show that the word for purge in Heb. 9: 14; 10: 2, is the same as that used here for "pure." In each case it means "clean." The twofold result is that we have a clean heart and a clean conscience. The first would give us a new state as the result of the washing by water, i.e. morally cleansed by the word. The second gives us a clean conscience as believing in the precious blood of Christ. The way has been opened up on the divine side by Christ making God known and going in to God. We are fitted on our side to lay hold of the privilege as having a clean heart and a clean conscience. Everything for God and for us has been done by Christ, who has thus accomplished the will of God in securing a company to approach the sanctuary to take up His praise and worship. May we know what it is to join Christ as the Great Priest over the House of God and as the Minister of the Sanctuary, that under His direction, as associated with Him in the presence of God, He might lead out our hearts in praise and worship for the pleasure of His God and Father.

"His Fulness"

"His Fulness"

Colossians 2: 8-10

G. Davison 1989

As the previous speaker was bringing before us the wonderful riches of God's treasury, that are available for us in Lord Jesus Christ, I felt impressed to say a little as to the Divine fulness that is in the Son of God, as indicated in the Scriptures I have just read.

Last night we were hearing from Philippians 2, of the marvellous stoop of the Lord Jesus from the form of God to the form of a Servant. Wonderful and true as that surely was, (our hearts were delighted as we listened), we must ever remember that personally He was no less great when in the Servant's form down here than when subsisting in the form of God. In these Scriptures we have read of that Divine fulness, which was in Him in this world, which is still in Him in resurrection, and which will yet come into display in the vessel which is even now being formed, and which will be fitted to display the fulness of Him which filleth all in all.

To begin with then in John 1, we read how "the Word became flesh . . . full of grace and truth"; and again that "of His fulness have all we received, and grace for grace," or "grace upon grace." It does not say, truth upon truth, for truth has come in a complete and absolute way in the Son. But grace, Divine favour, flows on, ministered to us as needed.

We can trace it a little through this Gospel, chapter after chapter, as meeting varieties of human need. In John 2, we see grace manifested at the marriage feast. In John 3, as dealing with Nicodemus. In John 4, meeting the woman at the well. In John 5, with the man at the pool. In John 6, feeding the crowds. In John 8, with the woman in the temple. In John 9, opening the eyes of the blind man. In John 11, raising Lazarus and dealing with his sisters. Grouping them all together, we can indeed say, "Of His fulness have we all received, and grace upon grace."

If we turn now to Colossians 1, we find the Fulness spoken of in a very distinctive way. In the Son all fulness was pleased to dwell. Here it seems to be for the reconciliation of all things in the heavens and on earth for the pleasure of the Godhead.

While in Genesis 1, we read that God was active in creation, we learn here that it was through the Son that all things were brought into being. In verse 16 there are three prepositions; "by" (or "in"), "by" and "for". The first indicates the Source; the second, the instrumental Power; the third, the End in view. All three are used in connection with the Son, and are true of Him.

In verse 16 we have "all things were created by Him," and in verse 20, "by Him to reconcile all things unto Himself." "By" is the same word in both cases, and putting them together, we have this: The Son was instrumental in the creation of all things, and becoming man He is instrumental through His death in reconciling all things for the pleasure of the Godhead. Then in regard to the "for," He will yet fill all things, as Ephesians 1, states.

In Colossians 2, we read that the Fulness is still dwelling in Him bodily. In Him down here to reconcile all things for the pleasure of the Godhead, it abides in Him in glory, for the support of the members of His Body, in order that they may display now in testimony the virtues of the Head. The word "complete," in verse 10, is connected with the word "fulness" in verse 9, since it means "filled full." The fulness of the Godhead is in Him, and we are filled full in Him now, to enable us to come out for His pleasure in this world. Hence from the Head, "all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God."

In Ephesians 1, our thoughts are carried on to the world to come. In that day Christ will fill all things with His fulness. The vessel will be adequate, fruit of God's own work, to display His fulness to the bounds of the universe. In Colossians that fulness is to be displayed in testimony now; in Ephesians to be displayed in glory in the world to come. In Ephesians 4, the work of the ministry will go on, "till we all come . . unto the measure of the stature of the fulness of Christ."

The verse we read in Revelation 22, came into my mind as I rose. Here again we have the greatness of the Son brought before us. He is the " Alpha and Omega, the Beginning and the End, the First and the Last." The three things suggest, Language; Work; Being. He is the embodiment of all that God has to say; of all that He works for His glory; of all that He is in nature and character. The Son abides "the Same."

In verse 16, He presents Himself to us as "I Jesus," the One we heard of from Philippians 2, in His perfect Manhood and His lowly grace. In this last chapter of the Scriptures we are given to see His eternal greatness, and along with that His infinite grace, that will ever be known to us; for He abides, "Jesus Christ the Same yesterday, and today, and for ever."

The House of God and the Temple

The House of God and the Temple

Revelation 21: 1-3, 22

G. Davison.

Oct 1959

It is on my mind to attempt a brief summary of some of the many helpful things which have come before us in relation to the house of God. The types and shadows of the Old Testament where we see in picture some of the many thoughts of God, may engage our attention, as also what God is doing for His own pleasure and glory; His own work which can never fail. Keeping this in mind, it has occurred to me that we may profitably consider a few thoughts as to Solomon's temple. That the temple presents an important link in the subject I hope to show as the Lord may help me, for it involves, in type, the display of the glory of God in the world-to-come.

There are, amongst others, two outstanding aspects of the house. On the one hand, it is the place in which God is approached by man, and on the other it is the place through which God is displayed to man. The tabernacle clearly opens out the way of approach to God; and we believe the temple gives us just as clearly the display of the glory of God to man. This explains why the temple was much more ornate than the tabernacle; so much so that it is described as being "exceeding magnifical." (1 Chron. 22: 5).

It may be interesting to recall that Solomon built four houses, according to the Scriptures. First, the temple which took seven years to erect; then his own house, which took thirteen years to complete. He also built a house in the forest of Lebanon, and a house for Pharaoh's daughter his Egyptian wife for , said Solomon, "My wife shall not dwell in the house of David king of Israel," (2 Chron. 8: 11). We have thought that all these houses have a typical bearing, and that all have the world-to-come in view. The world-to-come is the kingdom day, the thousand years reign of our Lord Jesus Christ, when God will be publicly displayed in all His glory to the utmost bound of the universe. The beginning of the reign of Solomon, as recorded in the Scriptures, gives us a wonderful picture of that day.

We understand that the temple, as well as the tabernacle, is a picture of the world-to-come. Each building having three compartments suggests this; the holy place, the most holy place, and the court in the tabernacle; the holy place, the oracle, and the court in the temple. Now this very word oracle has the manward aspect of the house of God in view. You will remember how Peter uses it, "If any man speak, as the oracles of God" (1 Pet 4: 11). The temple then is a type of the universe, looking on to the day when the glory of God will be displayed, but in Solomon's own house we rather judge we have a picture of the assembly. Taking almost twice as long to build as the temple did would perhaps suggest the twofold work of creation and redemption, in order to bring the assembly into actual existence. It is true that God will dwell in the universe and fill it with His glory, but He will dwell in the universe by dwelling in the assembly, which we know from Revelation 21 is the Holy City Jerusalem. It will mean, as it were, a house in a house.

The house in the forest of Lebanon would suggest the place which Israel will have in the kingdom, while the house for the daughter of Pharaoh suggests the place which the saved among the Gentiles will have. Taking them all together, we believe we have a composite picture of the world-to-come as the sphere in which the glory of God will be displayed. The assembly will be planted in the heavens; Israel and the Gentiles in their respective places on the earth, and all in some way displaying the greatness and glory of God. This suggests itself as being the bearing of these houses and their relationship to one another. Every family in heaven and earth has been named of the Father (Ephesians 3: 15); each family will be in the place for which He has formed it, and all together they will display the wonderful working of the Godhead for Its own pleasure and glory.

In building all these houses, we read of another interesting feature which adds embellishment to these labours of Solomon; he used seven distinctive kinds of gold. In the Tabernacle we have mention of gold and pure gold only, but with Solomon, taking in all his labours, he used gold; pure gold; fine gold; perfect gold; best gold; gold of Parvaim and gold of Ophir. We may well ask, Why is all this distinctiveness taken account of and recorded for us? Is it not to show that these distinctive kinds of gold portray the distinctive rays of divine glory which will be manifested in the day of display? These rays of glory are called in Ephesians 3: 10, "the all-various wisdom of God" (New Trans.); they are seen by angels today, and will yet be seen in display in the kingdom.

Another distinctive feature of the temple is apparent in the various woods which were used. In the tabernacle shittim wood only was used for the vessels, but in the temple four kinds of wood are spoken of as being used by Solomon, shittim; cedar; fir and olive. It has been pointed out that an answer to the four kinds of wood may be seen in our resurrection bodies as described in 1 Cor. 15. "It is sown in corruption; it raised in incorruption" — Shittim. "It is sown in dishonour; it is raised in glory" — Cedar. "It is sown in weakness; it is raised in power" — Fir. "It is sown a natural body; it is raised a spiritual body" — Olive. All these statements describe the condition of the bodies of the saints who will form the Holy City Jerusalem, which is the vessel in the kingdom used to display the glory of God. We believe this "exceeding magnifical" temple has that day in view.

While distinguishing between the tabernacle and temple as endeavouring to show the two outstanding characters of the house of God, it is in view of seeing also the connection between the two thoughts. We have one outstanding link which clearly shows the connection between them; the Ark of the Covenant had the central place in each building. In type, our Lord Jesus Christ is the centre of both. We may see the answer to the Ark in the tabernacle in Psalm 40, and as in the temple in Psalm 132; the law of God in the heart of Christ when in this world Psalm 40; the risen Christ in glory, and God entering His rest, Psalm 132.

When the Ark reached the temple only the tables of the covenant were found in it; Aaron's rod and the pot of manna were no longer there. Both these things were needed for the wilderness journey; priestly grace established in resurrection, and daily food for the desert. All three may be seen in Psalm 40; Aaron's rod, verse 2; the two tables, verse 8; the manna, the lowly Man, "Christ once humbled here," verse 17. But in the kingdom, where the desert will be over, this provision will not be needed; though the will of God must still abide as evidenced in the two tables. Indeed, God's will will be carried out in that day by those brought into blessing and who will have these laws written in their minds and in their hearts.

When the Ark was in its place in the temple, two cherubim were looking down upon the mercy seat, and two others were looking out towards the house. In type the two looking down would witness the blood; while the two looking out would bear witness to the reconciliation of all things, and to God as looking out in complacency over the whole scene redeemed by the precious blood of Christ. We do not read of a great day of atonement in Solomon's day; we have rather the effect of the atonement seen in display. So, beloved, we have briefly attempted to show that both these buildings were needed to portray to us some of the many details connected with the house of God.

Turning now to the New Testament, we see these features brought out in a fuller and greater way. First we read "And the Word was made flesh, and dwelt among us," (John 1: 14). This word "dwelt" is really "tabernacled" among us. Again we read "Destroy this temple, and in three days I will raise it up," (John 2: 19). In the first Scripture there is presented to us the glory of the Son of the Father, while the second involves a manifest display of the power of God. The Pharisees had asked for a sign, and this great sign is a demonstration of the power of God in resurrection. In the Son of God in Manhood there was the manifestation of His glory, and the demonstration of the power of God for all who had eyes to see.

Both these things are seen in the assembly today. In the epistle to the Hebrews the tabernacle is always referred to as a type of the house of God. On the other hand, in Peter's first epistle the temple is always referred to as the type of the house of God; for in this epistle the showing forth of the praises of God is clearly the main theme. While the thought of "offering up" is in view, inside the veil as such is not stated. Indeed, so far as we are aware, access within the veil as in the temple is never once referred to in the Scriptures. We rather think 1 Peter 2: 5, is in line with Hebrews 13: 15 — "outside the camp" rather than "inside the veil." Again in 1 Corinthians 3, the company is spoken of as the "temple of God," for testimony to God is in view in the Corinthian epistle. In Ephesians 2: 21, 22, we have both thoughts again. The habitation formed today (verse 22) is the answer to the tabernacle, while "groweth unto an holy temple in the Lord" (verse 21) has the kingdom day of display in view. Let us not forget that both these privileges are open to us today.

Turning again to Hebrews, we read in Heb. 3: 6, "whose house are we," and we well know that this is the epistle wherein approach to God inside the veil is taught. For this we have the spiritual house, composed of true believers, and a Great Priest over the house of God to lead us in. Aaron was the High Priest in his day, but he was never called a Great Priest. The greatness of the One Who is our Priest is seen in that He is called a "Great High Priest" over the house of God. Hence, in this epistle, where approach to God is in view, we read that first of all, Christ has gone in, in the power of His own blood. This has in view the reconciliation of all things, and has already secured our reconciliation to God. In Heb. 10 we read of His "body"; His "blood," and His "flesh." We understand that in the offering of the body of Jesus Christ once, our state has been dealt with. Through the shedding of His blood our guilt has been dealt with, but His flesh would speak of His death as available for our appropriation. It is Christ in Manhood, going unto death to open the way for us to pass through death, and thus to join Him in faith in resurrection on the other side of death in all the privileges He has secured for us. Through the offering of His body we have our old state judged and set aside; through the shedding of His blood we have our guilt removed; in the giving of His flesh in death He has opened the way for us to participate in His death by faith, and as appropriating it we have access to God within the veil. Hence the way of approach is open for us today, and the more we avail ourselves of it in drawing near to God, so much the more shall we be able to express God in temple character in testimony to Him today.

In Revelation 21: 22, we read that there is no temple in the Holy City in the world to come; God and the Lamb are the temple of it. Dwelling there, they enlighten the city, and through the city, the universe. The light which then shines will be of temple character. "The glory of God enlightened it, and the lamp thereof is the Lamb," (v. 23, New Trans.). We do not read of any veil being there, for we shall be in the light; fit to be there, the vessel through whom that light will shine to the utmost bounds of the universe. This will produce the great Hallelujah of Psalm 150; and note, beloved, it is "praise ye Jah," not "praise ye Jehovah." ("Jah may be a short form of Jehovah; but it seems to express His absolute rather than His continuous existence" — footnote Ex. 15, New Trans.). God will be known in that day in His absoluteness, supreme above all, and as such will be praised by every thing that hath breath.

In Rev 21: 1-3, we read that John saw a new heaven and a new earth; not "heavens." It is interesting to note the wonderful accuracy of Scripture even in the very first verse of the Bible. "In the beginning God" — plural — "created" — singular — "the heavens" — dual, (see Genesis 1: 1, New Trans.). We have been given to understand that the Jews do not understand this plural name of God. Be that as it may, we understand it, and we know it now to be the Father, Son and Holy Spirit. Yet in regard to the action of creating the verb is singular. We know that the Godhead is triune, but we also know that the Persons of the Godhead act in oneness in whatever They effect for Their pleasure. Luke 15 is one of the happiest places we can turn to demonstrate that truth. If in Genesis we also read of the Godhead saying, "Let us make man," we also read of the Godhead saying, "Let us make merry," in Luke 15. One in creation, and one in redemption; each doing His own work, and all working in unity for Their eternal pleasure and glory.

The first eight verses of Revelation 21 refer to eternity, the only word we can use of that time as contrasted with the present time state. In the vision John tells us that he saw a new heaven, a new earth, and new Jerusalem, three new things. In one other place only does this term New Jerusalem appear. It is in the address to Philadelphia. Does this not suggest that what is being formed in our hearts today of true Philadelphian character will go into eternity? What an incentive that is for us to hold fast His Name and not deny His word, though we have but little strength.

We read that the city comes down from God out of heaven, and we have often heard that explained as being divine in origin and heavenly in character. The first heaven and the first earth have gone, and the Holy City appears as the link between the new heaven and the new earth.

The Holy City is also seen as "a bride adorned for her husband." We read in Rev. 19: 7, "His wife hath made herself ready." We believe this to be the assembly, not yet seen in her bridal character, but seen as a wife. With care the Holy Spirit has selected this term "wife" as showing the assembly to be a vessel competent and fit to share with Christ in His Headship and Lordship in the kingdom day. The bride is rather an object for the affections; the wife speaks of a vessel fully fitted to share as an helpmeet to the man. We believe this competency is being developed in the saints today in the power of the Holy Spirit. "His wife has made herself ready." This is being worked out in practice today. When the assembly is spoken of in her place in the world to come, she is seen as a "bride" and a "wife," and the bride is mentioned first. It seems to suggest that she will be displayed in this twofold way, as the object of the affections of the Lamb, and as a vessel competent to reign with Him in the kingdom. When she is seen in her eternal place, it is as "a bride adorned for her husband", and the term wife is not used. It suggests the most intimate thought of relationship and shows the place of favour and nearness we shall have with the Son throughout that eternal day.

Thirdly, the assembly is seen as the tabernacle of God. We gather from these verses in Revelation 21 that these thoughts of God are eternal. That which the Godhead is bringing into being today has in view the eternal pleasure of the Godhead. Hence, in these verses, one of the last things mentioned as abiding in that eternal day is, "the tabernacle of God is with men."

We read of this dwelling-place first in Genesis 28; we see it established in the people of Israel as based upon redemption; we see its features worked out in the affections of the saints today in the power of the Holy Spirit of God; we see it to be the vessel through which God will be displayed in the world to come, and lastly we see it as the eternal dwelling of God.

Let us go on then, beloved, in the knowledge that what the Godhead is bringing to pass in the souls of the saints today will go into eternity. May we have grace to answer to it today by the help of the Spirit of God, knowing that we all have our place in "the house of God, which is the church of the living God, the pillar and ground of the truth."

Image and Superscription

Image and Superscription

G. Davison

May-Aug 1968

It is in mind to call attention to two words which came from the lips of our Lord as recorded in the three synoptic Gospels. The two words are "image" and "superscription," each having a voice for us today as we hope to see. We look first into the bearing of the word "image."

The occasion which drew these words from the lips of the Lord Jesus is recorded for us in Matthew 22: 15-22. What a sad picture is presented in this section of the Gospel where we read of the Pharisees in concert with the Herodians — ecclesiastics and politicians — who while detesting each other, yet found in their open hatred of our Lord Jesus Christ ground upon which they could move together.

The question which they raised was one which, in their opinion, would entrap the Lord either in relation to the state or the temple — the claims of Caesar or the claims of God. Does not such an incident enhance before our souls the majesty of our Lord? The human mind, however advanced in knowledge, would not have given so simple yet profound an answer to their crafty question. Manifestly the Lord Jesus is "over all, God."

Replying to their question the Lord asked them to shew Him a penny; a coin of different value but apparently of similar formation to the penny we have today, with the head of the emperor impressed in the centre and the superscription round the edge. These marks demonstrated that the coin belonged to the realm of Caesar, and quite rightly should be rendered to him. What an astonishing answer to their crafty question! The remainder of His answer was a serious challenge to the consciences of those who had posed the question — "And unto God the things that are God's." If such marks on the coin were a definite proof that it belonged to Caesar, we do well to ask — What and where are the marks of that which belongs to God? They are on the whole human race by creation, and — by redemption — more abundantly upon the saints today.

In Genesis 1: 27 we read, "So God created man in His own image." This word "image" does not signify an idol. It is so used at times, but its primary indication is — representation. This first mention of the word in the above quotation (whether said by God in verse 26, or recorded by the writer of Genesis verse 27) clearly indicates representation. Adam was the representative of God in government, v. 28; Christ as the image of God represented God in love and grace to a sinful world (2 Corinthians 4: 4); the saints of God today are said to be in the image of Christ (2 Corinthians 3: 18). As Adam by creation was the representative of God in government, and Christ in incarnation was the representative of God in love and grace, we now are the representatives of Christ in this present world, not only as gospel preachers, but as manifesting the features which came to light in Christ Himself when here on this earth.

In this way we manifestly own the claims of God upon us. Christ "the second Man" shewed in His life what man ought to be as owning the rights of God; and having put on "the new man" we can, and should, come out in these same features as owning the rights of God over us. This is not merely a negative life marked by what we do not do, but consists in what we positively do as in the service of our God in this world. Let us ask ourselves in sincerity — What are we each doing, willingly and intelligently, in the service of the God who has so richly blessed us? As this question raises exercises in our hearts, we find the scriptural answer to them in those well-known verses Romans 12: 1-2. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service," Romans 12: 1.

This exhortation is neither a command nor a demand, but an appeal to our spiritual instincts to yield ourselves to God for His service. The appeal is based upon "the mercies of God" which He has shewn towards us. These mercies are contained in the teaching of this epistle, mainly from Romans 3 to Romans 8, and principally they are as follows — Righteousness; Justification; and Redemption, Romans 3: 22-24; Reconciliation, Romans 5: 10; Eternal Life, Romans 5: 21; Deliverance, Romans 7: 24, 25. Then we have also the gift of the Holy Spirit of God, mentioned over twenty times in Romans 8, indicating the features of a new spiritual race, true of every believer on our Lord Jesus Christ. These are some of the favours showered upon us, referred to here as "the mercies of God."

We may well ask ourselves — what can we do in answer to all these divine blessings but devote ourselves entirely to the service of the God who has so wonderfully favoured us? The appeal is to present our "bodies." This involves our movements in the present world. We may feel very devoted to God in mind or heart, but it is in active service that we answer to this appeal, a life lived daily in the service of God, not the thought of "sacrifice" once offered, but a living sacrifice. Entire dedication to the service of God will entail sacrificing much of our own desires and interests in this present world, the very world from which God has rescued us. Beloved, what are these worldly things which would rob us of this privilege of serving God, and rob God of our service? James rightly describes them for us as earthly, sensual, devilish" James 3: 15. Sad indeed to think of saints of God giving their time and service to such things in preference to those which are heavenly, spiritual and eternal!

It is in this way, walking daily through this world as subject to the will of God, and ever seeking His interests, that we shall "Render . . . unto Caesar the things which are Caesar's; and unto God the things that are God's." Let us remember that, whilst it is important to render to man his rightful due, it is of utmost importance that we also render to God that which is due to Him. If we allow God to have His rightful sway over us as of first importance, what is due to man and to the governments of this world will not be lacking in our lives as the servants and representatives of God.

When the penny was shown to our Lord (Matthew 22) He not only referred to the image, but also to the superscription. Whatever writing was round the edge of the coin, it would in some way give a description of the Emperor whose image was in the centre. Previously reference was made to the image of God; we turn now to the thought of divine writing, which we venture to call the superscription of God.

"Manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart: 2 Corinthians 3: 3.

Two distinct writings of God are referred to in this interesting section of the word. The first, on tables of stone, was written with ink; the second on fleshy tables of the hearts of the saints, and written with "the Spirit of the living God"; which latter suggests living impressions, something quite apart from the dead formalism which the law produced. The first writing did result in two things being manifested, as the section assures us — "condemnation" and "death," (vv. 7, 9). The second writing has also brought two things into evidence — "righteousness" and "the Spirit," (vv. 8, 9). Nor are we left in doubt as to what the Spirit ministers — it is "life" (v. 6).

How thankful we are to have come under the power and blessing of the second writing, and to be free from the hopeless bondage of the first. Under the bondage of the old covenant Israel utterly failed to render "unto God the things that are God's." As an objective demand without giving the power to answer to it, it resulted in a ministry of "condemnation." Today, God, by the Spirit is writing subjectively in the hearts of the saints all that is true in Christ objectively at His right hand in glory. As the result of this living "ministration," we are being formed after our Lord Jesus Christ, and as that which is characteristic of Him is seen in its measure in ourselves we are thus able to render "unto God the things that are God's."

The old covenant was a manifestation of the righteousness and holiness of God, but the new covenant is a manifestation of the love, grace, mercy and disposition of God as Saviour. This has resulted in a company enabled by the Holy Spirit to walk here subject to the will of God, and in this way, as marked by the features of Christ, we become HIS letter of commendation to the world. That this testimony may become more powerful in our lives, we have to learn that, as brought to God through the work of Christ, He must now be the One from whom we learn if we are to walk as He walked. Hence we read further in this section —

But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit." 2 Corinthians 3: 18 (N. Tr.).

Note how this verse mentions the thought with which we commenced — image. This chapter, therefore, links together both "image" and "superscription" and shows without any doubt that both are true of the saints of God today. Perhaps the outstanding thought of all is found in the word "transformed." This word is used in the New Testament on three occasions only — Matthew 17: 2, where it is rendered as "transfigured"; Romans 12: 2, where it appears as "transformed"; 2 Corinthians 3: 18, where in the Authorised Version the word is given as "changed." In the original the word is the same throughout, and in this verse it is rendered as "transformed" in the New Translation, (Mark 9: 2 refers to the same incident as Matthew). There is no doubt that this word indicates a complete change of form.

Having this thought — complete change of form — in mind, we may well ask ourselves, What is involved in the statement "looking on the glory of the Lord"? What will enable me to do this? What will detract me from it? A servant of the Lord now home in heaven used the phrase "occupation with Christ in glory." It surely involves that glorious MAN in His pathway here for the accomplishment of the will of God, and the present answer to it which God has given Him in the glory, becomes the absorbing interest of our hearts. We may be sure that the Holy Spirit will ever direct our attention to Him whether as seen in the Gospels or in the Epistles. It is the same blessed perfect Man, the delight of whose heart was the accomplishment of the will of God, who is set before us as our lesson book today.

Let us consider again the important word to the Roman believers-

"And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable, and perfect, will of God." Romans 12: 2.

It is certain that this verse contains the secret of all prosperity (and negatively, poverty) in the things of God. How impossible it is for any one of us to move here in the interests of Christ and in the path of the will of God if we are holding the holy things of God in one hand and the things of this unholy world in the other. We understand the prefix "con" to mean "together with," and the prefix "trans" — "apart from." Why should saints of God desire to be "together with" this world out of which God has delivered us at such infinite cost? Our renewed minds are, through grace, capable of running on new lines — spiritual, heavenly and eternal. Why should we desire to be conformed to the ways and habits, the dress and activities of a world which is under the domination of Satan? We have been introduced into a new circle of interests as far removed from the principles of this world as the heavens are above the earth, as we so often sing-

"Our hearts by Thee are set,

On brighter things above."

Let us allow these heavenly things to control our minds, and thus happily grow more like Christ. God has graciously unfolded to us something of His eternal purpose; His counsel; His ways; the truth of the assembly and of the house of God; the kingdom; the world-to-come; the eternal state; and has given to us His Holy Spirit that we may know the blessedness of these wonderful things now!

If these are the chief interest of our souls there will be no question as to our being practically transformed, and the features of Christ will be seen in us more and more, for the glory and pleasure of God and for the peace and satisfaction of our souls. Thus we shall prove that the will of God is good, and acceptable and perfect. What a transformation takes place when His will becomes our guide, and we daily seek to be subject to Him as the One who has rescued us from this present evil world, and has given us the privilege of serving Him instead of pursuing our own wills!

May we seek to be governed by the truth as thus presented to us, occupied with our Lord Jesus Christ and "the things which are Jesus Christ's" (Philippians 2: 21). In this way shall we grow to be like Him, and be marked by the features which marked Him when in this world for the glory of God. Thus we shall indeed "render . . . unto God the things that are God's."

Jesus and the Resurrection

Jesus and the Resurrection

G. Davison

July/Aug 1967

When the apostle Paul arrived in Athens, waiting for Silas and Timotheus to come to him, we read that he was stirred in his spirit as he beheld the city to be "full of idols," Acts 17: 16 (margin). While waiting there he disputed with the Jews in the synagogue and with devout persons (whoever they may have been), and daily in the market place. These public discourses brought him into touch with the leading philosophers of what appeared to be the university city of the Greek world, Some were known as Epicureans, others as Stoics; all were determined to put Paul on trial, apparently hoping to expose him as an imposter. We may well enquire, Who were these people and what did they teach?

History shows that these two schools of learning were poles apart in their teaching. The Epicureans were convinced that the wisest way to live was by taking advantage of every pleasure available to them. The Stoics, who were pantheists (having many Gods) — and were doubtless responsible for the many idols in the city — believed in self-denial. None of these heathen philosophers could have discovered the knowledge of "the true God" by means which were but the product of their own carnal minds. We read "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be," Romans 8: 7.

These philosophers may have thought they knew everything worth knowing, but the two outstanding items in the teaching of Paul — "Jesus and the Resurrection" — they did not know.

It would probably be the Epicureans who referred to him as a "babbler," a word which in the original language means "a seed picker." They judged him to be a base fellow who had managed to pick up a word here and there and was putting them out as though he himself was some great one. They would be confident that, by putting him on trial at Areopagus, they would expose him as an ignorant and unlearned man. What a surprise his able defence must have been to them! Perhaps it was the Stoics who accused him of being a "setter forth of strange Gods," or "foreign demons" (J.N.D.). With all their boasted wisdom they were exposed as being completely ignorant concerning the knowledge of the one true God. Without going into detail as to the able defence of Paul, we would pass on a word of encouragement concerning the two features of the gospel which Paul preached at Athens, quite assured that those who read these remarks will not regard the great apostle Paul as being either a "seed picker" or "a setter forth of strange demons."

How thankful we are to have been blessed with the true light concerning "Jesus and the Resurrection." In Jesus we have blessing for our souls today, and in connection with the resurrection we have blessing in the world to come, for His resurrection has opened up a completely new order of things beyond the power of death. We know Jesus our Lord today as our Saviour, He who in love gave Himself for us when He died upon the cross. We have accepted Him as Saviour, owned Him as Lord, and have the sure knowledge that every question between our souls and God, as far as our sins are concerned, has been settled forever.

Not only do we experience the blessing which is ours through our Lord Jesus Christ but we know the blesser — Jesus. This too is the fruit of His resurrection, for how could we know Him if He were not raised from among the dead? We may have known about Him, but the fact is we know Him as enshrined in our affections, the abiding proof that He is risen again. We have the light and power by the Spirit of a spiritual, heavenly and eternal sphere of blessing into which every saint will enter at Christ's coming again. While we await our actual entry into this realm, the enjoyment of it is in our souls today as having turned in "repentance toward God, and faith toward our Lord Jesus Christ," Acts 20: 21. What a favoured people we are!

We can well afford to turn our backs upon the wisdom of this world which knows not God, and seek grace to continue in the blessing which is ours as having believed in both "Jesus and the Resurrection."

The Kingdom of God

The Kingdom of God

G. Davison.

Sept. 1956 to Feb. 1957

The Kingdom of God is not only described by ten distinctive titles; it is presented in three distinctive aspects as we shall see, and all three run on together to-day. The first embraces only those who are born of water and of the Spirit as seen in John 3: 3-6. The second embraces all who profess Christ as Lord as seen in Matthew 13: 24-50, while the third embraces the whole universe, heaven and earth as seen in Daniel 2 and 4. Another place where these three circles are clearly seen is in Ephesians 4: 5, 6, "There is one body, and one Spirit, even as ye are called in one hope of your calling." Here we have the first circle in line with John 3. "One Lord, one faith, one baptism," Here we have the second circle in line with Matthew 13. "One God and Father of all, who is above all, and through all, and in you all." Here we have the third circle as seen in Daniel 2 and 3. It has often been pointed out that only believers are in all three circles; lifeless professors in circle two and three while the rest, outside of professed Christianity, come under the rule of God as the sovereign ruler of the universe. We have in view a short word on each of these and will take them in the inverse way to which they are stated above, taking the widest one first, Daniel 2 and 4.

In this image of Nebuchadnezzar's dream, we have the whole course of Gentile dominion from the kingdom of Babylon till the revival of the Roman empire which will be the last kingdom in the times of the Gentiles. The stone cut out without hands which brings this image to an end is the introduction of the everlasting kingdom of our Lord and Saviour Jesus Christ. He is the stone cut out without hands — meaning without human aid — Who, at His appearing and kingdom will bring to an end all these kingdoms and His kingdom will fill the whole earth, that is, where these other kingdoms have been seen.

The first thing to note in this image is the deterioration of the value of the metals used to describe the various kingdoms they represent and incidentally giving us the divine estimation of the decreasing glory in the kingdoms of men. First we have the gold as representing Babylon; the kingdom in its best estate as given to Nebuchadnezzar by God, v. 37. The silver represents the Media-Persian; the brass represents the Grecian; the iron represents Rome past, and the iron and clay of the toes Rome future. Moreover, looking further into this prophecy of Daniel we read in the subsequent visions given to him that one head controlled the Babylonian empire, Dan. 2: 37. Two horns controlled the Media-Persian, Dan. 8: 3. Four heads ultimately controlled the Grecian empire, Dan. 7: 6. Seven heads controlled the Roman empire in its original form, Rev. 13, while ten horns or toes will control it in its future revival, Rev. 13: 1, Dan. 2: 42. Almost all known characters of government are seen here. First, absolute AUTOCRACY as seen in Nebuchadnezzar. Then MONARCHY in the Media-Persian but not now the absolute autocracy of Babylon. Then in the Grecian empire dividing into four heads we have OLIGARCHY. Then in Rome past we have IMPERIALISM while in the ten toes or horns in Rome future we have boasted DEMOCRACY. Adding to this the further details of these kingdoms as before noted we see how it decreases in power and a glory. First one, then two, then four, then seven, then ten. So God foretold of this degeneration by clearly stamping it on this image. Man may boast of progress in his character of rule but the Scriptures leave no doubt as to the divine estimation of the matter. The last phase of the image will be in the future when the ten kings receive power one hour with the beast. It will be in this state when Christ appears, and as the stone smote the image on the feet, so He will destroy this power and bring to an end for all time Gentile dominion. He will set up His kingdom which will stand for ever and use it to bring to an end the time ways of God, v. 44. Note in this passage how God is called "the God of heaven," v. 44. So He will abide in relation to the kingdoms of the Gentiles till the times of the Gentiles come to an end. Then He will once more assert His claim to the earth as seen in Rev. 11: 4. He will not take possession of the earth through any Gentile power but will take it through Israel when they come into their rightful place in the kingdom of the Christ.

If in Daniel 2 we have an outline of the history of the times of the Gentiles, in Daniel 4 we have an outline of the moral state, described in God's dealings with Nebuchadnezzar. This king stands out as an apt picture of the pride of the heart of man who, instead of giving thanks to and glorifying God the source of all power, boasts of it as though it were his own doing, brought about by his own wisdom. Do we not still hear on every hand words pretty much like those coming from the lips of this king? "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" v. 30. "God is not in all his thoughts" Ps. 10: 4. Instead of ascribing glory to God, he accredits it to himself. The very power put into his hands by God was used to persecute the saints on the one hand and put to death the Son of God on the other. This is pictured in the three in the furnace and Daniel in the den later. So it has ever been. Put power into the hands of any fallen son of Adam and he will use it to exalt himself and dare to use it against the saints of God and even God Himself. Hence this stroke of chastisement upon Nebuchadnezzar. It is a fitting picture of the turmoil amongst the nations today. What is God seeking to teach these men? "That the most high ruleth in the kingdom of men, and giveth it to whomsoever He will." When will they learn this lesson? When, like this king, they lift up their eyes to heaven, v. 34. Their understanding will then return and instead of praising themselves they will bless, and praise, and honour the Most High. The very experience through which the king passed was to teach him that, "the heavens do rule" v. 26. This goes beyond earth for God is in sovereign control of the universe, both heaven and earth. "And He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest thou?" If then in v. 17 we read He "setteth up", we read also in v. 37, "He is able to abase". God sets up and God puts down — He is sovereign in the universe.

THE KINGDOM OF HEAVEN

Since our last paper appeared, further enquiries have come to hand about the distinctions we pointed out. A few days ago we came across the following extract which may help to make the subject a little clearer.

"Matthew only uses the expression "kingdom of heaven!" It is often, in a general sense, capable of being interchanged with the "kingdom of God" as we see by comparing Luke. Notwithstanding, the two phrases cannot always replace each other, and Matthew uses the "kingdom of God" in a few passages where the "kingdom of heaven" could not be used. (Matt. 6: 33; Matt. 12: 38; Matt. 21: 43). Thus the "kingdom of God" was there when Christ the King was there; the "kingdom of heaven" began with Christ going to heaven. By and by, when Satan ceases to rule, it will be the "kingdom of heaven" (and of God too, of course), not in mystery, but in manifestation. The "kingdom of God" has also a moral force which the "kingdom of heaven" has not; and in this way it is frequently used by Paul, and was peculiarly suitable to the Spirit's design in Luke." (JND)

Following the outline of the kingdom in its widest form, we come now to regard it in a more restricted way dispensationally as presented to us in the seven parables in Matthew 13. Here we have an outline of the whole Christian profession which began on the day of Pentecost and will continue till the end of this age. Beginning with only good seed, it has become a mixture of good and bad but the resolving of this will take place when the saints are taken to heaven and the rest left for judgment in this world. As this character only came into existence after Christ is in heaven, the kingdom is looked at as in mystery for we have a kingdom without a visible king. It is an aspect that only those who have eyes to see can understand, hence our Lord spoke to them of the "mysteries of the kingdom of heaven," v. 11.

We must note that the first parable was not called a similitude of the kingdom, though there can be little doubt it prepared for it. The Sower rather covered the later part of the ministry of our Lord and only came in after His rejection by Israel. He accepts His rejection in Matt. 11 and formally rejects the nation in Matt. 12, then, He begins a new work as the Sower, not this time with Israel in view but with the Assembly in view for this is bound up with these parables. Moreover, we have no mention of a "field" in the parable which our Lord says in this chapter "is the world." Again the reason is, His work did not go beyond the confines of Palestine. The kingdom as outlined in the other six parables did not begin till Christ was in glory. This is clearly seen in the next parable where the field is in the hands of men. No doubt the sowing by our Lord produced the company who received the Holy Spirit on the day of Pentecost and it was to them the care of the field was committed and it has been in the care of men ever since. In support of this we note that "The field," v. 38, becomes "his field," v. 24, and "thy field," v. 27. When did the field become His field? When He sold all that He hath and bought it; a reference to the death of our Lord. So the second parable speaks of "his field" and clearly indicates that the kingdom as outlined in these other six parables had its beginning after the cross in the coming of the Holy Spirit into this world. The Lord as the Sower in the first parable prepared for this but only as the Sower in the second parable did He bring it into being in this world.

In the first similitude of the kingdom, beginning in v. 24, we see the introduction of the kingdom into this world by our Lord — the Sower — but through the apostolic company called men here. It was while they slept — not the Sower — that the enemy sowed tares among the wheat. Here is the secret of all the evil that is found in the bosom of Christendom to-day. Both wheat and tares growing together as far as the field is concerned and this state will abide till the end of the age. At the end of this age the angels will come forth and bind the tares together to burn them, and the Lord will gather His own to Himself. We believe the order is, first the tares bundled, then the wheat gathered into the barn, then lastly the tares burned after the wheat has been taken away. This is all in preparation for the righteous to shine forth, "as the sun" thus pointing to heaven as the place from which they will shine, v. 43.

"At the close, He will bind all the enemy's work in bundles; that is, He will prepare them in this world for judgment. He will then take away the church."

(J.N.D. Synopsis, vol. 3, page 93)

While speaking of the Assembly being bound up with these parables, we do not fail to distinguish between the kingdom and the Assembly. The fact is the kingdom had been introduced into the world in the power of the Holy Spirit with a view to securing the Assembly. There could be no thought of good and bad in the Assembly but this will come out more clearly as we follow our Lord's teaching in the other parables.

Next we have the parable of the mustard tree, v. 31. This shews to us the kingdom of heaven becoming a great world power though of quite small beginning. No doubt affiliation with the political powers has brought this about. So worldly has the professing Church become that the Devil and his angels are firmly established therein. The word of the Lord to Pergamos clearly states this, they were dwelling where Satan's throne is, Rev. 2: 13. For the full result of this, we have to turn to Rev. 18: 2, "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." Such the sphere of the kingdom is rapidly becoming.

Then in the next parable of the woman hiding the leaven in the three measures of meal, we are given to see that along with external greatness there is internal corruption. No doubt the two go together. Comparing this with Zech. 5: 5-11, where the "ephah" is the same measure as three measures — three seahs — idolatry is clearly intimated, and we believe will be seen in its full-blown character when apostate Christendom bows down to the image of the beast. The fact of the simile of the "woman" being used refers to the Babylonish character of things and, running these two similitudes together, it is the scarlet beast being ridden by the woman clothed in purple and scarlet. Such will be the end as the result of the tares being left after the wheat is safely in heaven. It is of interest to note that all these parables were given by our Lord publicly, outside of the house, and refer to the character of the kingdom as seen publicly in this world. He has much more of this instruction to pass on to them but the rest He speaks to them inside the house for, if all this serious corrupt condition needed to be pointed out, there is much of a very blessed character to pass on to them but this is now for those only who have eyes to see and ears to hear. Explanations are given inside the house and we may be deeply thankful that we are permitted to hear our Lord explaining what He had said to the multitude and adding for their ears alone. other three parables, where all that is vital and precious to His heart is opened out to them. In this connection it is well to remind ourselves that our Lord is not only the "field" owner; He is also "the householder," v. 27. It is not quite by surveying the "field" that we are taught about the mysteries of the kingdom, but rather by coming to the householder for an explanation. The result is that we ourselves will become householders, v. 52, and thus able to teach others also. But the rest we must leave for another time.

The first thing to note about the last three parables given in this chapter is, they were uttered in the house. We can expect something now that is not so manifest in the world and can be understood by those only who have eyes to see and hearts to understand, v. 51. The first three (already considered briefly), shew the pretentious character of the kingdom in this world as seen by all; these things being the direct outcome of the tares sown among the wheat. Now however, we are going to hear from the lips of our Lord that in spite of all this false manifestation, there is that in the kingdom which is valuable to Him, no doubt the outcome of the wheat. Some have thought that Israel, the church and the nations are prefigured here, but had they considered that it is the "mysteries" of the kingdom in "this age" (v. 49 N. Tr.), they would not have fallen into this mistake. Moreover, the treasure coming before the pearl would forbid this, for surely the "Assembly" will take precedence over Israel in the kingdom in the world to come. But it is not the kingdom in the world to come, but the kingdom of to-day which was set up when the Holy Spirit came down from heaven, in which neither Israel nor the nations as such have any part. This chapter teaches as clearly as words can teach that all that is spurious in this kingdom will be burned up, and all that is good will be in heaven (vv. 30, 43), a place where neither Israel nor the nations will be.

In this first parable of the treasure hid in the field, quite a few things need considering. First, it was hidden, then found, then hidden again; and only known to be there by the One Who bought the field. No stretch of imagination could make this Israel on the earth, known to all the nations as the people of God. Have we any light about this hidden treasure? We certainly have, not in Exodus 19: 5 but in this very chapter, v. 35. It was the secret of the Godhead which Christ had come to effect; a secret which had not been made known in this world before. Our own judgment is, that this parable does go further than the Assembly and includes all the Old Testament saints who will compose the heavenly company of Hebrews 12: 22; called four and twenty elders in Revelation 4: 4. Every instructed believer knows that the saints who have died in a former dispensation will be raised when the Lord comes for His Own, and we have long considered that the treasure will include them as forming the whole family who take up priesthood in heaven. We believe they will all "shine forth as the sun," v. 43.

But the next parable so well known to us brings out the Assembly in her own distinctiveness as the "one pearl of great price," v. 46. Should doubt arise as to this, one passage in Rev. 21: 21, where every gate is of "one pearl," shew her value and preciousness to the One who bought it. We have long understood that the twenty four elders are composed of all the heavenly company, and this we suggest is the answer to the treasure; but when we come to the "marriage of the Lamb" in Rev. 19: 7, the Assembly is there seen in her own distinctiveness and the rest of the heavenly company called to have fellowship in the event. After this ceremony the twenty-four elders are never seen again. This, to our mind, is why we have these two parables; the treasure, all the heavenly company; the pearl, the Assembly which Christ loved and gave Himself for. It is worth considering that He found the treasure and bought the field to obtain it, He was "seeking" goodly pearls and bought it, not this time the field, nor was He seeking treasure, facts we judge which bear out what we have suggested as to their meaning.

Lastly we have the parable of the net, which clearly shews the means used to bring the kingdom into being. Again we are back to men, for it was through men the Lord sent out the gospel which has gathered the whole company called Christendom to-day, good and bad. We might notice that in the former parable of the tares and the wheat we have "men" brought in. So we have in the "net," but with the "treasure" and the "pearl" no men are mentioned as taking part in this matter, this was all of Himself, and we may thank God that all he does Himself is GOOD, and will abide for His eternal pleasure and our eternal blessing.

One other matter is worthy of note. It is the work of angels to deal with the bad and the work of men to deal with the good. Do not let us be found doing the work allotted to angels and waste our time trying to turn bad into good. Rather let us be active to secure and help that which is clearly good, and thus be found "fellow-workers unto the kingdom of God," Col. 4: 11. If then we have learned rightly from our Lord the bearing of these parables — and it is only in the house we can learn rightly — we shall be householders capable of bringing out of our treasures, "things new and old." Not things new and future, but things new and old i.e. the things of the kingdom of heaven in its mystery form as we are in it to-day, yet securing all the saints who will yet be in heaven at the coming of our Lord. Need we add that His coming will bring this age to a close so far as we are concerned. All after that connected with this age will be burned in the fire, ere we shine forth as the sun in the kingdom of our Father, v. 43.

In bringing to a close these papers on the kingdom, we come now to the third and most restricted aspect of it. We have already considered it in its widest aspect as taught us in the prophecy of Daniel. Secondly, in its dispensational aspect as taught in the Gospel by Matthew. In this paper we have before us the vital and spiritual aspect of it as taught in the Gospel by John. In John 3, it is very clearly stated in our Lord's discourse to Nicodemus. We have noted in Daniel that, up to a point, men are allowed to act in wilfulness even if God is the ruler of the universe. Then, in Matt. 13 we have noted that tares are allowed to grow alongside of the wheat; children of the wicked are allowed to live within the bounds of the kingdom in testimony. In the kingdom as we now have it in John 3, only living, spiritual believers who are born of God can ever enter into it. In the other three Gospels the kingdom as a sphere of profession is presented and this may be true or false; but here in John 3 only those born of God ever enter it, and children of the wicked one can never find entrance into it.

It is composed only of those who are born of God and who believe in the Son, receiving as a result Salvation and Eternal Life, (v. 16).

Born of God has been mentioned in this Gospel before, in John 1: 12, 13. We read that two things marked those who received the Son, they "believed on His Name," (v. 12), and they were "Born . . . of God," (v. 13). The verb used here "were born" is in the past tense, teaching us that they believed on His Name because they "were born" of God. The same order is found in chapter 3, where we are told that anyone who enters the kingdom is first born again, (v. 3-5); then they believe on the Son, (v. 16). It is in this way living, spiritual believers are formed and brought into the kingdom.

There are four statements in this verse (John 1: 13), one is positive and three are negative. The one positive statement is "Which were born . . . of God." The three negative are, "not of blood"; "nor of the will of the flesh"; "nor of the will of man." These three things are the component parts of our human birth into this world. "Blood" would refer to the nature of that birth; "flesh" to the agent, and "man" as the source. This is what our Lord refers to in chapter 3, "that which is born of the flesh is flesh." We learn that new birth is not the product of nature, nor brought about by the flesh, nor does it spring from man, but is altogether of God, "Which were born . . . of God." More details are given in John 3, as to the agents God does use to bring this about. In chapter 1, stress is laid upon what the new birth is not, while in chapter 3, stress is laid upon what it is and how it is brought about by God.

When Nicodemus came to our Lord seeking light, he was told at once that before anyone could see the kingdom of God he must be born again — anew, or from the outset. New birth was not needed to see a Man performing miracles; but to see the kingdom of God introduced in this spiritual way by Jesus, needed a completely new work in the soul. Moreover, when he sought further light as to how these things could be, he was assured that this work could only be brought about by the word of God and by the Spirit. These are the agents which God uses to do a work, which not only opens the eyes of men, but begets within them a new moral and spiritual nature which fits them for entrance into the kingdom. Other servants are used to substantiate these things, James tells us in his epistle "Of His Own will begat He us with the word of truth," (John 1: 18). Peter also tells us, "Being born again . . . by the word of God," (1 Peter 1: 23). James has mostly in mind the source; Peter rather emphasizes the agents; John adds a further point, what it is in its nature — spirit.

The result of this work is shewn in its completion in John 3: 16. Those who are born anew by the word and the Spirit believe on the Son, and thus enter the kingdom where they obtain Salvation and Eternal Life through the Son. It may be v. 3 presents the beginning of this work and v. 5 its continuation, for we can hardly think that one who is born anew and sees the kingdom does not enter it. However, it is certain that only as one is born again by the word and the Spirit can one enter; no other person will find a place in this kingdom who is not thus wrought upon by God; John does not present the kingdom dispensationally as a sphere of profession, be it true or false. As we have said, this is the kingdom in its vital and spiritual form; and only those born of God and having believed the gospel are sealed by the Spirit and have part therein. It is not the sphere of the kingdom but the kingdom itself which is in view in this chapter.

This is the aspect of the kingdom referred to in Rom. 14: 17. "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit." It is into this kingdom God has brought us by begetting us anew and giving us of His Spirit. If in the meanwhile we are linked outwardly with much that is spurious in the sphere of the kingdom of heaven, the fact remains that we are true children of the kingdom, living and moving in the power of the Spirit of God. It is our privilege to walk subject to His will, manifesting clearly that we are such, being marked by righteousness, peace, and joy in the Holy Spirit.

"He knoweth not how"

"He knoweth not how"

Mark 4: 26-29

G. Davison

Jan/Feb 1965

In the gospel of Mark, chapter 4, we have a parable concerning the kingdom of God which only Mark records. That it fits in with his account of the works and words of our Lord as the Servant of God is evident to any spiritual mind. At the beginning of this chapter we have the parables concerning the Kingdom of God which are also recorded in both Matthew and Luke, who present them in accord with the character of their particular writings. Mark alone records the parable from which the words at the head of this paper are taken. It is not so much to present the labours of our Lord Himself, but rather as instruction for those who seek to carry on this work during the absence of the Lord. Two elements seem to stand out — labour and patience. A careful consideration of this parable would prevent us from being discouraged if we do not see some immediate fruit as the result of our labours. It may be that we are so eager to see souls entering the kingdom that we run before the Lord, but patience seems to be the kernel of this short parable.

We do well to lay to heart that the only element which will effect that which is according to God in the heart of any creature is the seed of the "word of God." Earlier in this chapter we have recorded that our Lord said, "The Sower soweth the word." If that was the only seed our Lord Himself used, we do well to limit ourselves to it today. Entertainments and such like things cannot implant in the heart of anyone the spiritual condition which is necessary for entrance into the Kingdom of God. It is in the Kingdom of God that mankind finds practical salvation. Only the seed which is the word of God can bring men and women into this salvation. With this in mind, we turn to the parable.

"And He said, So is the kingdom of God, as if a man should cast seed into the ground," v. 26. Labour is the first necessity if the seed of the word is to be sown in ground where it may bring forth fruit. May we never tire of sowing this seed whenever and wherever we may have the opportunity. However good the seed may be, if it is to produce fruit, it must be sown where it is likely to bear fruit. It is our responsibility to sow the seed of the word of God in the hearts of mankind, for the ground of the parable is surely indicative of the hearts of needy creatures.

After sowing the seed, — what more can we do? Nothing but hope and pray that it might bear fruit. Any further development is beyond our control. "And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how", v. 27. Just as God has put into the earth all that is needed to cause botanical seed to grow, so He only can cause the seed of the word to grow in the human heart. As the sower would go on with his daily duties night and day leaving the seed in the earth to grow, so we go on in our responsibilities night and day, leaving the word to grow in any heart where it may have been sown. Of this we can be assured, that if God does begin a work in the heart of anyone, He will surely bring it to fruition (v. 20), but that will be in His own way and His own time. Thus this parable would teach us.

"For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear," v. 28. "The blade" would be the first indication of life, evidence that the seed had germinated. "The ear" would be a further indication of growth. "The full corn in the ear" would be fruit in maturity. Only then is it time to reap the harvest. In our eagerness to gather souls into the kingdom we may be inclined to reap blades, or ears, but how much better to wait for the manifest fruit; then our reaping will not be in vain!

"But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come," v. 29. We can well afford to wait until the full fruit is produced, and thus sound spiritual material is brought into the Kingdom of God. According to this parable, it is the reward of patience after labour.

May we seek grace to go on with the sowing knowing that our labour is not in vain in the Lord, and may we have patience to wait, having this confidence, that if God does begin a work, and He only can, He will surely bring it to fruition, and will indicate to us when fruition has come. But this will be in His own time and way.

"Like all the nations"

"Like all the nations"

1 Samuel 8: 5

G. Davison

Nov/Dec 1970

What a sad day had dawned in Israel when they came to the prophet Samuel with this request. Externally they complained of the misrule of the sons of Samuel, but when the prophet mournfully told God of this request, He told Samuel where the real trouble was lying — it was in their hearts. They were feeling the rule of God to be irksome as he said to Samuel, "they have not rejected thee, but they have rejected Me, that I should not reign over them," v. 7. Had they but asked for a king like Moses ("and he was king in Jeshurun") no doubt God would have been pleased with this but no — "like all the nations" was what they desired. Long afterwards we read "I gave thee a king in Mine anger, and took him away in My wrath," Hosea 13: 11.

When Samuel, as instructed by God, rehearsed to them the features of the king they desired, he solemnly portrayed the character of the man who would rule over them. Self would be his most obvious characteristic. "He will take" is six times repeated in verses 11 to 17 — and what he took was for himself. Truly he would be like the kings of the nations, more inclined to rob them of the blessings which God had bestowed upon them than add to them. We have not to read far into the history of Saul ere we learn that he was guilty both of disobedience and of wilfulness. What else would sinful man do if disobedient to the voice of God than act according to his own will?

Is there not in all this a warning voice for us today when there seems to be an increasing desire to be like "all the nations," be it politically, religiously, or otherwise? Just as Israel had forgotten that they had been set apart from the other nations as the people of God, so may we be inclined to forget in our day the unique place God has brought us into under the Lordship and Headship of our Lord Jesus Christ? That which distinguished Israel was the light and knowledge they had of the one true God; so have we been even more greatly blessed today! Why then should we have any desire to be like those who have no true knowledge of God? Neither have they any appreciation of the assembly as the vessel controlled by the Holy Spirit of God. Rather let us be thankful that we have been delivered from many elements which have no authority in the Word of God. Even phraseology is used at times which is far removed from "words . . . which the Holy Spirit teacheth," 1 Corinthians 2: 13. Indeed, a careful study of this chapter would free us from attempting to imitate the supposed wise men of this world. Those who attempt to introduce such things into divine teaching only betray the fact that they are better acquainted with human theories than with the Word of God. Doubts in regard to the original creation are at times expressed in the very teeth of Holy Scripture. Are we going to give up the clear revelation of Scripture for the theories of sinful men who neither know nor desire to know the one true God or His Son, our Lord Jesus Christ? All the hypothetical guess- work regarding the creation, etc., will be at once rejected by those who believe the record which God Himself has given us. One verse of Scripture from among many demolishes these baseless theories for anyone subject to the Word of God. "For in six days the LORD made heaven and earth," Exodus 20: 11.

Whether from the religious world or from the "so-called" scientific world, wisdom would warn us to avoid speculations which have sprung from the minds of those who, like Saul, are marked by disobedience, on the one hand, and wilfulness on the other. "Hold that fast which thou hast, that no man take thy crown," Revelation 3: 11.

The Living Creatures

The Living Creatures

Ezekiel 1: 1-12; 24; 28

G. Davison.

Sep/Oct 1957

Our brother has just been speaking to us from Acts 7, concerning the progress of the truth of Christianity in regard to Christ in glory. We have heard the record of Stephen that the heavens were opened and through those heavens he saw the Son of Man in the glory of God. I have in mind to continue with the thought of the opened heavens from these verses we have read together in the beginning of this remarkable prophecy. Our brother has occupied us with those opened heavens in regard to that which is established in heaven, and I would like to add a corresponding word in regard to the ways of God on earth. In the book of the Acts from which our brother has been speaking, we see every thought of God established in the Man Christ Jesus Who is glorified at God's right hand. He is the One, as we have heard, Who will bring in the world-to-come and fill it with the glory of God. In this vision granted to Ezekiel, we see the resources of God vested in the angelic host and operating on earth. We are given a description of these powers which are in the hand of God and are at His disposal to carry into effect every detail of that eternal purpose which was planned before time began. Of this we can be sure, with Christ already in the glory, and these unlimited powers in the hand of the Spirit of God on earth, as well as in heaven, every detail of that purpose will be accomplished. The end will be reached in the world-to-come when, in a blaze of glory, Christ will fill both the heaven and the earth with the glory of God. This will be the climax of the ways of God to which both Ezekiel and Acts 7 point.

At the time of this vision, Ezekiel was in a very trying position. The children of Israel were in captivity and it appeared that all hope was gone for these prisoners of war. A more hopeless condition could hardly be found, yet it was just there, in those very circumstances that this vision was given to him. Need we wonder that his name means — "God strengthens"? In all our lives there are times when we, like Ezekiel, need a fresh impression of the greatness and glory of God. We are all inclined at times to come under the power of external conditions and to be depressed as a consequence. What we need is a vision like this to restore our confidence in God.

The first thing which Ezekiel tells us he saw was, "the heavens were opened", v. 1. Hemmed in by man on earth, with no way out, the prophet was assured that he was not hemmed in by heaven. Whatever restrictions man may put upon him, he is to learn that heaven is always open to one who is prepared to move on earth subject to direction from heaven.

Secondly, he tells us that through those opened heavens he saw "visions of God", v. 1. He may not have been of much account on earth at that moment, but he is assured that he was an object of interest to heaven and was graciously given this vision. What a difference it makes whether we look around or look up! Are we not apt to pick up a newspaper in the morning and read about all the troubles in man's world and as a consequence go forth with the feeling that everything is going to pieces? The result is, a cloud of depression settles upon us as we move about. If, however, we picked up our Bibles instead and, like Ezekiel, obtained fresh "visions of God," should we not rather go along with a sense of victory in our souls instead of depression? Conditions in this world are serious; if it were not so, the Scriptures would not be true; but why should these conditions affect us? We are here in the interests of heaven, and keeping in mind what we have heard in our Bible readings, let us walk in the confidence of these things, knowing that all is right in the hands of our God. Through His Word He reveals to us His majesty and His glory, and if our souls are filled with these things not anything in this world will depress us.

The third thing Ezekiel tells us is, "The word of the LORD came expressly unto Ezekiel the priest," v. 3. How often do you read your Bible? No doubt this word came to him orally, whereas we have the written Word of God and much more than he could receive in his day. Note what he says about that word, it came expressly to him. Ere he passed on these communications to others, they first came home to his own heart. Beloved, it is only as we are subject to and formed by the Word that we shall be capable of helping others in the precious truths of God.

The fourth thing he tells us in this opening section is, "the hand of the LORD was there upon him," v. 3. That hand of omnipotence rests upon each one of us and will not be lifted from us till we are safe home in the glory. Perhaps he had often been conscious of that hand resting upon him as he performed his priestly function in the temple, but now God is saying as it were, I am as much with you here by the river of Chebar as when with you in the temple. What an encouragement this must have been to him!

In these opening verses we see Ezekiel being prepared as a vessel to receive the following vision of the living creatures; and what a preparation it was! The "opened heavens" would secure his attention to the movements of God. The "visions of God" would strengthen his faith in spite of the conditions obtaining around him. "The word of the LORD" would instruct his mind with a view to communicating these instructions to others. "The hand of the LORD" being consciously upon him would encourage his heart in view of much conscious weakness within and strong opposition without. So with his attention directed to heaven; his faith strengthened in God; his mind instructed through the Word of the LORD and his heart encouraged, he is prepared for the vision of the living creatures where we shall see a wonderful display of the resources of God to effect every detail of His will in the universe.

In coming to the vision of the living creatures, I am not going to attempt an explanation of all that is here, but there are a few of the more manifest marks about which I do wish to say something. First, what was that whirlwind out of the north? It was the invasion of Israel by Nebuchadnezzar, Ezekiel had suffered severely through that wind, hence his present conditions, but he has yet to see that God was also in the whirlwind. In the cloud he sees a fire infolding itself, not unfolding itself. This infolding would speak of the hidden ways of God with us, for there are as yet many things hidden from our eyes. The day of unfolding will surely come and then we shall see all clearly in the light. When we do so, we shall praise our God for all, whether good or bad as we may estimate it today. As on has said, "The day is coming when God will explain Himself."

The prophet is given to see coming out of the cloud the four living creatures which are used to portray the powers at the disposal of God to accomplish His will in heaven and on earth. If a comparison is made between this chapter and Revelation 4, it will be seen that these powers described by the living creatures are vested in the angels, those beings who minister to the heirs of salvation. Coming out of this cloud they would assure us that while many clouds cross our pathway, God is behind them all and is using them to perfect His work in each one of us. That cloud had meant bloodshed, fire, captivity; yet the prophet has to learn that God was accomplishing His will by that very disaster. The fact that there were four living creatures would suggest that these powers are universal; for there is not a spot in the whole universe beyond the control of God. Their having four faces would suggest that they are intelligent concerning every movement in the universe. Their four wings speak of their universal activity, for they reach to every point in the created sphere. Their feet being straight and like a calf's speaks of the evenness of their course and the endurance with which they press on towards their objective. The wings would speak of their heavenly activity and the feet of their earthly movements. The hands under the wings would assure us that they are capable of serving God both in the heavens and on the earth. Their wings being joined together would indicate that they moved with a concerted action, for only one mind governs them. Then, we are told, they went straight forward, not being turned aside by anything. Beloved, what an encouragement this ought to be to us! Here are powers which are never turned aside and we are in the care of these powers as surely as Ezekiel was. In war, we read of men having secondary plans should the first objective fail; but God has no secondary plan, for His first great plan will never fail. His plan is to fill the heavens and the earth with His glory, and here are the powers He uses till that end is reached. If the prophet has yet to see the glory departing from the temple (Ezek. 10), he will also see it return to the temple again (Ezek. 43). We understand the glory entering by the east gate to be the fulfilment of Ps. 24, "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in" (v. 7). That gate will be closed after the LORD has entered in; no one is allowed to use it for entrance, but David the prince will eat bread in the porch of it before the LORD.

We are then told of the likeness of the four faces of the living creatures; a man, a lion, an ox and an eagle. The face of a man would convey supremacy of intelligence; the face of a lion, supremacy of power; the face of an ox, supremacy of endurance; the face of an eagle, supremacy of movement. In every sphere in the whole creation these beings are supreme, for man is supreme in intelligence, the lion supreme among wild beasts; the ox is regarded as the greatest burden bearer and the eagle the swiftest and highest flyer. The characters given to these living creatures are to assure us that in every sphere they are supreme. Satan and rebellious men have great intelligence which they use in opposition to God, but here are beings who excel in intelligence; and whatever be the power, or endurance, or the rapidity with which the enemies move to reach their objectives, these living creatures will wear them down. They will out-think, out-last, out-wear and out-distance every adverse power, and will never fail to accomplish every detail of the will of God in the universe. Going straight forward in their might, they will sweep aside all opposition till all is subdued and the glory of God comes into display in the glorified Man, Christ Jesus.

An interesting link with this chapter is found in Ezek. 41: 18, 19. We read there that the cherubim in the temple have only two faces, that of a man and that of a lion. The face of an ox and the face of the eagle are not used. In this chapter we have a description of the temple which will be built on earth for the display of the glory to Israel. In that display the features of endurance and rapidity because of opposition will not be seen, for God will have reached the end to which He is working. What does abide is the witness of His wisdom and power. The face of a man is seen looking towards a palm tree and the face of a lion looking towards a palm tree, the tree which is emblematic of victory. It will be clearly seen in that day of display that God in His wisdom and power has gained the victory over every force of opposition. "Thanks be to God, which giveth us the victory," 1 Cor. 15: 57.

One more point is worthy of notice. In v. 12 we read "whither the spirit was to go, they went." Again, in v. 24 we read, "as the voice of the Almighty." Further, in v. 26 we read of, "the appearance of a man. " Whether it be the Spirit in His subjective work in the whole creation, or the voice of the Almighty commanding all, or the Man upon the throne administering all, we are given to see in this vision that all the Persons of the Godhead are working together to accomplish every detail of Their eternal purpose. The vision would assure us that God has in hand irresistible powers which must result in complete triumph for Him, and this will yet be seen in that coming day of display. In the light of Christianity today, we know that the Spirit, and the Father, and the Son are all working together towards that day of manifestation. With Christ already in the glory, and the Spirit active on earth, the heavenly company is being formed and fitted now in view of the heavenly sphere of administration. Then, we are assured by this vision that the earthly company will just as surely be brought into being to fill their appointed sphere in the world-to-come, and all will redound to the glory and praise of God. If we keep in mind that the complete purpose of God is to "gather together in one all things in Christ, both which are in heaven, and which are on earth" (Eph. 1: 10), we shall see by this vision, alongside the outline we have heard from Acts 7, that all combine to assure us that both heaven and earth will yet be filled with the glory of God through the One Who filleth all things.

May we keep moving on with the sense of victory in our souls, being assured that all that God has planned, whether for heaven or for earth, will be carried into effect, ending in that coming day of glory.

Looking Forward

Looking Forward

Haggai 2: 1-9

G. Davison.

Oct 1962

In reading these verses I have in mind to draw a comparison between the state of the saints in the day of Haggai and our state today. One has been encouraged by the phrase "be strong," and it is this which has prompted me to refer to this prophecy.

In these verses we are carried back in thought to the book of Ezra, where we have the record of the rebuilding of the temple by the people who had been restored from Babylon and were back again in the land. Owing to the opposition from the hostile forces which surrounded them, the work on the temple had ceased, and the people were saying it was not the right time to build the house of the Lord. This state of things had existed for about two years, when God raised up the prophets Haggai and Zechariah who sought by the prophetic word to persuade the people to recommence the building again. Stirred to action by the word of the Lord through His servants, the people had resumed the building of the house of the Lord and the prophecy we have read — the third one Haggai uttered — was given to encourage them now that they were actively working. This then is a word to those who are active in their service for God.

The leaders of the people, Zerubbabel the governor, and Joshua, the high priest, are addressed first, but this work was not carried on by leaders only for "the residue of the people" are also addressed. We must not think that the work of the Lord is carried on by leaders only. All of us are in this work today, even as they were in their day; we all have work to do according to the ability given to us. We may thank God for those to whom He has given grace and ability to enlighten and lead the saints in a right path, but let us beware lest we think they only have work to do and thus be inclined to leave it to them.

We each have work to do; may we have grace and strength to do the service which has been allotted to us and for which we are equipped.

One major cause of their discouragement is referred to in verse 3. Some of the elders had been looking back in mind to the magnificent temple which Solomon had built and, comparing it with the work then going on, decided that the latter was so insignificant in comparison that their work was hardly worth while. "Is it not in your eyes in comparison of it as nothing?" Are we not in as great a danger from this same feature as they were? Do we look back to the early days when the truths connected with the assembly were ministered and acted upon by pious men whose names we have come to revere, and "in comparison" mourn over the state of things today? Sighing and lamenting because of what characterized the past will not effect anything substantial today. The days now past were days of responsibility for the saints who lived through them and who are now in heaven; but today is our day in which we have our responsibility to do the work of the Lord, until He takes us also out of the sphere of service. The rest of God is still before us; today is the time of labour. Having again put their hands to the work they are encouraged to "be strong," and in order to strengthen them the promise is given, "I am with you saith the LORD of hosts," v. 4. What a strengthening fact this is? We remember what Paul said to Timothy, "Notwithstanding the Lord stood with me, and strengthened me," 2 Timothy 4: 17. We can well afford to go on when the Lord is with us, and we are assured He is with us today.

Moreover they were assured that the "word" was still with them, the same word which God covenanted with them when He brought them out of Egypt. We too have the word of God in our hands, the same word which the early brethren had to enlighten and to strengthen them in their service for our Lord. We do not need modern innovations, nor will we seek for such, for we are assured that all that is needed to enlighten, to guide and to strengthen us, is in this word which has been preserved to us by our Lord. We have already seen in the second chapter of Paul's second epistle to Timothy how the man of God can be fully fitted by it. We may well thank the Lord that this word is still being ministered to us today.

Added to this we read, "My Spirit remaineth among you; fear ye not," verse 5. Here is the One who has given power to all the saints at all times, in order that they might be strong in the service of God. All that we need today the Spirit will supply; light, strength, ability and guidance. Do not let us underestimate the importance of what is being effected for the Lord today, and the importance of our own part in this work. We, as they, have all we need to keep us strong and active in the work of our Lord. He is with us; His word is in our hands and His Spirit is in our souls, "the spirit . . . of power, and of love, and of a sound mind," 2 Timothy 1: 7. May we all be strong and "work," and not give up in discouragement.

The next few verses project our minds on to the world-to-come when our Lord will be in control of the universe — heaven, earth, sea and all nations. The glory of that day, and the house of God in that day, will far eclipse any former glory seen in this world. Instead of looking back and lamenting because of what has been, rather let us look on with rejoicing to what will yet be. The greatest glory is not behind, it is still on before. May we be strong and go on with the work as having the coming glory before our souls. When we actually arrive there, as we most certainly shall, how glad we shall be that on the way to it we were given strength and grace to do our part in our day in the testimony of our Lord. We cannot go back a hundred years; we are here now, today; let us have grace to receive these words of encouragement and, as exhorted "be strong . . and work."

Lovingkindness

Lovingkindness

Psalm 36: 5-10

G. Davison.

Sept 1961

We have been engaged with the sphere where the constraining love of Christ is known, and I wish to follow that theme in using this Psalm as a description of how that love has reached us, and what it has brought us into. I have passed over the opening verses where the sinful character of man is outlined, assured that all in this company have been awakened to that fact, and have accepted the Lord Jesus Christ as Saviour. We have movements described here, beginning with Jehovah in the heavens, and reaching down to the sinful sons of men in this world, with a view to constituting them righteous. The section which I have read begins with mercy, and ends with a people once sinful but now constituted righteous in the divine estimation.

"Thy mercy, O LORD, is in the heavens." This word "mercy" is the same word as that which is translated twice in this Psalm as "lovingkindness." It appears to be a compound word which can be translated as mercy; love; kindness or, as here lovingkindness. That mercy was towards us in the heavens. It is the fruit of the love of God, and this had its beginning in the heavens. One is reminded at once of the great chapter where the sinful need of mankind is so clearly stated, Ephesians 2. In that chapter the mercy of God, springing from His great love, shews the attitude of God towards us as sinners, and as the fruit of the great blessing He has brought us into in sovereign mercy, He will one day shew His kindness towards us in Christ Jesus.

That mercy began in heaven and was toward us, but how was it to reach us? that brings us to the second statement, "Thy faithfulness reacheth unto the clouds." At one time I thought this reaching was upward, but I see now it is downward. The word "reaching" is in italics, but a movement downward is obviously in view. It suggests the downward movement of our Lord Jesus Christ in order to bring that mercy to us, and to demonstrate the faithfulness of God. Promises of blessing for mankind had long been made through the prophets, and it may have seemed as time lengthened that God had forgotten His promises. We have but to turn to the first chapter of the New Testament to see how God has implemented them. "The book of the generation of Jesus Christ, the Son of David, the Son of Abraham" (Matthew 1: 1). Then further down that same chapter "Behold, a virgin shall be with child," (v. 23). Here in the first chapter of the New Testament we see the promises of God fulfilled. Taking those promises in the order in which they were historically given, we read that Jesus was the seed of the woman, the seed of Abraham and the seed of David. The birth of Jesus Christ was the fulfilment of all three. Thus we see that Matthew, chapter 1, is an outstanding witness to the faithfulness of God. Reaching to the clouds would involve the downward movement of our Lord Jesus to reach us in mercy.

"Thy righteousness is like the great mountains." We read in the margin, "the mountains of God (EL)," a title which means "The Mighty God"; the word great does not refer to the mountains but to God. This statement obviously reaches down to earth, and involves the Son of God moving through this world in moral elevation as suggested by the mountains. Five times in the gospel by Matthew we read of the Lord being on a mountain. Does it not assure us that, as moving here in Manhood, His pathway through this world was one of moral elevation? This righteousness, as seen in Him while here, was manifested in every step of His pathway.

But if the righteousness of God was to reach us in blessing, another step was necessary, and that step is in the next statement. "Thy judgments are a great deep." Reference has been made to the book of Job, and I also call attention to one interesting feature found in that book. Elihu speaks of God's shewing man what was righteous — that came to light in the pathway of our Lord — but he adds, "He will render unto man His righteousness" and that could be only as a result of the work upon the cross, (Job 33: 23-26). So we read of "a great deep," the place to which Christ went with a view to bringing men into righteousness before God. The result of that stoop has secured preservation for man and beast. We know from Romans 8, that both man and the whole of the groaning creation will yet share in this recovery in the world to come. Such then have been the movements of Christ in His love.

If such have been the movements downward, there is to be with us a movement upward, as the blessed answer to it all. Already we are beyond the judgment of God as having believed the gospel; moreover we are constituted righteous through the cross of Christ; soon we shall meet the Lord on the cloud and enter heaven with Him, to be for ever with the Lord. We shall thus be in the place where mercy had its beginning and we shall be there for ever.

"How excellent is Thy lovingkindness, O God! therefore the children of men put their trust under the shadow of Thy wings," v. 7. The first effect in us when we came to appreciate this lovingkindness was that we put our trust in God. Under the shadow of His wings implies that we are eternally safe. Well may the apostle write, "the goodness of God leadeth thee to repentance," (Romans 2: 4). As a result of our trust in God we are saved and brought into the circle of abundant satisfaction, as we read "They shall be abundantly satisfied with the fatness of Thy house." In the details of the offerings we learn that the fat was always for God; it was His portion of that which speaks of Christ. Thus we are brought to enjoy the pleasure of the Father in His well-beloved Son; surely the region of satisfied desire. He who is the "bread of God," is also the "bread of life." He is food for God and food for His people. Then we read "Thou shalt make them drink of the river of Thy pleasures." Bread sustains and water satisfies, and we have both abundant sustainment and abundant satisfaction in the house of God. This becomes available to us in our gatherings, for the house carries a collective character. Someone said to a brother, "Meetings, meetings, why you would think we should die without them." "Yes," said the brother, "I believe I would." It is in fellowship one with another that we enjoy these blessings to the full.

"With Thee is the fountain of life," v. 9. The fountain of life is with God, but He has not held it back, it is flowing toward us all. It is life in the power of the Holy Spirit, "living water" as our Lord called it. The fountain is with God, and the Spirit fills our souls with the love of God, and "in thy light shall we see light." John tells us in his epistle that we are in the light and are walking there. Both life and light are available to us in the power of the Spirit of God, and added to this is "lovingkindness," v. 10. Who but the Son could have made life, light and love available to us? — He who came down from heaven to do the will of Him that sent Him. This involves the gathering of all those whom the Father has given Him, and we are in that company today. Can we doubt that the Son moved down to secure this company, and produce from them worship to His Father? Whilst it has resulted in such wonderful blessing for us, the outcome is that our hearts are led in praise and worship to the Father, the Source of all.

David in this Psalm asks that lovingkindness and righteousness may continue to the upright in heart, and we can be sure that these things will continue as long as there are those in this world who value and desire them. Through the love and mercy of our God we have been drawn into this wonderful circle. May we appreciate it fully by eating of this rich provision and drinking of this living water. Sustained and satisfied we shall then rise in moral superiority to the blandishments and attractions of this world, and our hearts will respond in praise and worship to our God.

"A man sent from God"

"A man sent from God"

Luke 7: 19-23; John 1: 6, 20; John 5: 33-35; John 10: 41, 42; Acts 18: 24-28.

G. Davison.

Aug 1961

I felt impressed to follow the line that has been before us in regard to the service of the Lord.

We have heard of Barnabas; now we refer to John Baptist, another man who united two dispensations together. According to the testimony of our Lord Jesus Christ there had never been a greater man born into the world that John the Baptist. He was the man to whom was given the wonderful privilege of publicly presenting the Son of God in the beginning of His testimony in this world. A man who, coming down from a priestly family was himself in a favoured position, yet nevertheless was wrought upon by the Spirit of God in view of his outstanding service for the glory of God, and as a witness to the glory and the greatness of our Lord Jesus Christ.

In John 1, we read "There was a man sent from God, whose name was John." Receiving his commission in secret with God he moved out in the power of that divine communication, and became an outstanding witness to Israel of the glory and the greatness of the Son of God. We ourselves do well to start there, in the secret of God's own presence, learning there what our work is, what God wants us to do. If we learn it there in secret with God, as John the Baptist did, we may be assured that when we step out publicly from the presence of God Himself, our testimony will bear fruit.

Here was John, a sort of nomad in the regions of Israel, brought up in the wilderness, but a man who had a history with God, a man sent from God. It is almost the same term used of the Son of God Himself, except that the Son of God coming from God came from heaven itself, while John the Baptist came from communing with God in the wilderness. What John learned formed him as one of the outstanding servants of our Lord Jesus Christ, and in the power of that formation he came out publicly and practically turned the land of Israel upside down. Thousands flocked to hear the testimony of this man, who had but one theme for his discourse, the message that God had given him, a message learned in the presence of God, testifying to the Son of God whom as yet he had never seen. About to introduce Him to Israel, he says, "I knew Him not; but He that sent me . . . said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He." Time after time his sending by God Himself is referred to, and when the moment came that Christ was manifested publicly on the banks of the Jordan, John could say "I saw, and bare record that this is the Son of God."

The Pharisees, aroused by this movement, sent a company to John to ask of him, "Who art thou?" "What sayest thou of thyself?" Mark these words, "what sayest thou of thyself?" We may pause a moment and ask, Had God told John to say anything at all about himself? We can be sure He had not; and John knew that full well. Note the element of reduction in his replies to their questions. "I am not the Christ"; "I am not"; "No"; five words, three words, one word. A servant who has received his commission in the presence of God Himself, and who bears testimony to the glory and the greatness of the Son of God, will never be guilty of referring to himself. Again these men from Jerusalem persisted, "Who art thou? that we may give an answer to them that sent us." John answers, "A voice"; just "A voice" to bear testimony to the Son of God. John would say as it were, I am not talking about myself; I have a voice, I have a message, but it is concerning the Son of God. Who I am is of little importance; who He is, is of all importance. Press him as they will to talk about himself, his only theme is the Son of God, and of Him only will he speak.

In John 5 we have the Lord's own words concerning His servant. In verses 32 to 34 we read "There is another that beareth witness of Me; and I know that the witness which he witnesseth of Me is true. Ye sent unto John, and he bare witness unto the truth. But I receive not testimony from man; but these things I say, that ye might be saved." Then the Lord says of John, "He was the burning and shining lamp, and ye were willing for a season to rejoice in his light," (v. 35 N. Tr.).

Let us look at this twofold testimony, burning and shining. Perhaps difficulties arise because we may shine a little but do not burn. Clearly though we may express the truth, if the warmth of love is absent there will be a lack of interest. As the burning and shining light there was not only illumination coming out through John, illumination as to the Son of God; there was also divine love flowing through his testimony. Obviously it made an impression upon those Pharisees, although they did not believe his testimony. The testimony borne by a saint of God has often been refused, and yet those hearing it have had to bear witness that he meant what he said; he burned as well as shined. If something of the love of God permeates our testimony in this world; if people see that we mean what we say as having learned it in the presence of God, there is bound to be fruit from the service. Let us then seek grace to show as well as to tell what this word can do, forming us after the character of Christ, in order that there might be a burning as well as a shining in the testimony we bear for Him in this world.

In John 10, where John is mentioned again, we reach the close of the Lord's public ministry. We read in verses 40 and 41 that Jesus "went away again beyond Jordan into the place where John at first baptized; and there abode. And many resorted unto Him, and said, John did no miracle; but all things that John spake of this Man were true." What John said had left an impression, and having listened to John's testimony, when they saw the One of whom John had testified, they were obliged to say "All things that John spake of this Man were true." What a faithful witness! There was no mistake as to the fruit that was evidenced in the lives of these people. That burning and that shining light had affected them in their souls, and the result was they recognized the Son of God, "many believed on Him there."

In the verses read from Luke 7 we have another view of this remarkable servant John, although rendering a faithful testimony, is in prison, perplexed and in doubt. Why? John was not privileged to know what we know today; he did not expect that Christ was to be rejected; that was not revealed to John. He did not know that the very One he had testified to; He who was to take "away the sin of the world," that this One would ultimately be refused by Israel, and crucified. The kingdom was not yet established in power. It looked as though the enemies were gaining the ascendancy. John is in prison; and as far as he can see the kingdom was not about to be set up as he had expected it would be; and indeed it was not set up as John had expected. He calls two of his disciples and sends them to the Lord asking "Art Thou He that should come? or look we for another?" John began to cast about in his mind as to whether he had missed something in his testimony. Had he failed somewhere? Was this the One he was to present? He was perplexed because things had not turned out as he thought they would have done, and so he sent these two disciples to Jesus. Sufficient for the moment was the fact that the Lord "in that same hour . . . cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight" (v. 21). He said, as it were, to these disciples of John, "That is all the testimony you need as to who I am." "Go your way, and tell John what things ye have seen and heard . . . And blessed is he, whosoever shall not be offended in Me." John, wonderful servant as he was, nevertheless reached a point of disappointment in regard to that service; he did not know of the many who had believed on the Lord as the result of his testimony as we have seen at the end of John 10. It looked as though his service had failed, and, probably discouraged in the prison, John sought a little comfort, or a little confirmation from the Lord. Have we , in our service ever reached the point when we thought we could not see any fruit for our service? We may look in on ourselves and wonder whether there has been anything wrong with us? We may quite easily get perplexed like that; and the danger when we do get like that, is to think that the service is not worth while. John was in prison, but he did not give up, although he was disappointed and perplexed. Let us seek grace to continue, and not to allow disappointment or perplexity to deter us from going on with the service. Only when we have left this world and have joined men like John the Baptist in heaven above, only then shall we see what has been produced in a steadfast careful testimony to the Son of God. No faithful service has ever been rendered for the Lord by any servant, whether in the early days of the church of God, or in the present days of manifest weakness, but what that service has been registered in heaven, and its results will be seen in a day to come.

In Acts 18: 24 we read "And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." To be instructed in the word of the Lord is an absolute necessity if we are to be fruitful in service. Apollos was a Bible student; he was a man who searched the Scriptures in order to find out the truth, as we read in verse 25, "This man was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently the things of the Lord." That word "diligently" may be translated "accurately." How essential it is that the Scriptures should be quoted accurately! The word of God is that which the Spirit uses. A brother now with the Lord said that Satan scorns every other weapon but the Word of God. The only thing he cannot defeat; the only thing he cannot overcome is the Word of God. How necessary then for us to use it aright.

This man Apollos, a man who has been taught the way of the Lord, is also a man fervent in spirit. Converted through the testimony of John; characterized by the features of the man through whom he was converted; fervent in spirit, burning in spirit; like a lamp shining brilliantly, he is found in that assembly at Ephesus, speaking "boldly in the synagogue," as yet "knowing only the baptism of John."

Coming into contact with Aquila and Priscilla "They took him unto them, and expounded unto him the way of God more perfectly," or as it might read "accurately" — it is the same word again. What he had already learned was accurate, accurate as far as it went; but Aquila and Priscilla "unfolded to him the way of God more exactly" (N. Tr.).

The wonderful result of this instruction is seen in the last verse of the chapter. "He mightily convinced the Jews, and that publicly, shewing by the Scriptures that Jesus was Christ." By the Scriptures. May that word go home to each of us. Had John Baptist been in that assembly at Ephesus listening to Apollos, he might have enquired as to where he had first come into contact with these things. Can we not imagine the joy of this servant, who at one time was perplexed and somewhat disappointed, as he learned that Apollos commenced his service "knowing only the baptism of John?" If an "Apollos" was the result of our service, would it not be worthwhile? And if we are bearing accurate simple testimony to the Lord Jesus Christ, may such a result not be?

We need, brethren, to cultivate being alone with God, the first requisite if service is to be fruitful; "there was a man sent from God". Then the necessity of knowing the Scriptures, of bearing a simple, warm, enlightening testimony to the Son of God. Of such service fruit will be produced for God.

Marriage in the Lord

Marriage in the Lord

2 Sam. 7: 29; 1 Chron. 23: 13; Ps. 32: 1

Notes of an address at a Wedding

G. Davison.

Sept. 1957

I have in mind for this occasion to point out three distinctive characters which are true of our two friends who have just been united in happy marriage. Not that these three things have just become true of them today, for they have been true of them both for many years. What has happened today is, these things which have been true of them separately, they are now going to enjoy together, for we know that they hold these spiritual facts to be more binding and more enduring than any natural link, blessed as that natural link maybe.

The first character I wish to indicate is in Ps. 32, they are called saints. This is the scripture quoted in Rom. 4 to show how one can be in the enjoyment of forgiveness and justification and it is in the opening of this epistle where those who are so blessed are called saints. What a blessed thing to start out with on their married lives together to know that they possess the forgiveness of their sins. Never will they need to have concern in their souls as to their standing before God, for they know they are right with God for evermore. Here they are, united together by this most blessed of all earthly ties and, underlying this natural tie, a spiritual tie, for they are both saints by calling. This first most vital necessity is true of both the bride and the bridegroom, and is a sure foundation upon which this marriage in the Lord can rest.

The second character I wish to call attention to is suggested in the passage which we have read in 1 Chron. 23. Our two young friends are priests. Moses and Aaron of the tribe of Kohath set forth typically the spiritual priesthood of believers today. This, of course, is true of all believers, but we have specially in mind today our two friends whose marriage we are celebrating for, being believers, it is true of them. In the exercise of their privilege in the house of God, they know what it is, in answer to the burning of this incense, to speak to God of their appreciation of the graciousness, and glory, and greatness, of our Lord Jesus Christ. They both have a place in that house as part of the priestly company and they both know what it is to present Christ to God. In this way, they minister unto Him in His house and bless and praise His Name for ever. Yes, beloved, it is for ever, for what has begun now in their priestly service will go on after they have left this world. We were obliged to say in the official service that this bond of matrimony will end either by death or the coming of our Lord, but here are links that death cannot end for they are heavenly, spiritual and eternal.

Turning back to 2 Sam. 7: 29, another character comes into view; this time it is servants. In this verse David is asking for blessing upon his house, not here the house of God. He had before set his affection upon the house of God and now asks that in return, God will set His blessing upon his house. We can be sure beloved that where two saints who are united together as our two friends have been, and unitedly give to God praise in His house, God will certainly add His blessing to their house. These two Divine Names on the lips of David — Lord God — are really, Adonai Jehovah. According to G.V.Wigram, Adonai means, LORD as in blessing. David apparently knew the right Name by which to address God. In effect he was saying, "Jehovah in blessing, bless the house of Thy servant with Thy blessing." We could not ask anything better than this for our two friends today. They do not need me to exhort them to hold themselves for the pleasure of God, for they well know how to secure the blessing of God on their house. It is by giving God His rightful place in their lives; serving Him in His house, and knowing as they do so, He will surely bless them in their house.

So, beloved we can count upon God to add His blessing to them, these things being true of them. These are the deeper, firmer links which bind them together and the exercise of which will keep them here pleasurable to God. Saints by calling. Priests in privilege. Servants in responsibility. Our sincere desire for them is that the blessing of God will thus rest upon them as now, united in holy matrimony, they continue to serve Him in their home while never failing to praise Him in the sanctuary.

The Messiah

The Messiah

Matthew 5-12

G. Davison.

Dec 1958

In view of our proposed readings on the subject of the mysteries of the kingdom in Matt. 13, there has been a request for an outline of these chapters as leading up to that subject. It is needful to understand what is recorded in these preceding chapters if we are to have a clear grasp of the truth which we hope to consider in the Bible readings.

We note first in Matt. 3, that John the Baptist had been preaching "Repent ye; for the kingdom of heaven is at hand," (v. 2). Then following this in Matt. 4, our Lord preached the same thing, "Repent; for the kingdom of heaven is at hand," (v. 17). Or, as it may be rendered, "has drawn nigh." We need to bear this in mind, as it is a key phrase in these opening chapters. Neither John nor our Lord said, The kingdom is going to be set up. In the ways of God the moment had drawn nigh to fulfil the promises in regard to our Lord as the Son of David, Israel's long promised Messiah. All was presented to them but it depended upon Israel as to whether they would accept Him or not. Hence, while it is said the time had drawn nigh, it does not say the kingdom was going to be set up. We shall see why as we go on.

In the going up the mountain, as we have in the beginning of Matt. 5, we have a parallel with Moses when he went up mount Sinai to receive the law from God to pass on to the children of Israel, both the tables of testimony and the ceremonial ordinances connected with them. So here we see our Lord sitting at the top of the mountain with His disciples gathered around Him, enunciating the principles of the kingdom of heaven. We have here what we may call the statute book of the kingdom. It is the King stating the principles of His kingdom which, as we have said, would be established if they would receive it by receiving Him. As we know, this co-called sermon on the mount runs on to the end of Matt. 7, and in the compass of these verses we hear our Lord saying, "Ye have heard that it was said" (Matt. 5: 21), "but I say unto you." Fourteen times we hear the Lord saying, "I say." Who but One Who was God dare speak in this way? In the authority of His Own Person, yet in His position as the Messiah, He opens out these new principles.

He begins this outline with the word "Blessed." Nine times it came from His lips. In Deut. 28, the chapter of the blessings and the curses, nine times also we hear this word "Blessed." We also read there of "Cursed," but not here — not yet. It is blessing only He holds out to them on the mount. Sad to say, the cursing does come in later, when He has to say to them "Woe." But here in these three chapters we have what we so often call the word of the kingdom. It is the King giving the law of His kingdom.

Passing on to Matt. 8, we read "When He was come down from the mountain, great multitudes followed Him," (v. 1). In the two chapters eight and nine, we have a series of ten miracles beginning with the leper and ending with the man who had a devil and was dumb. These have a dispensational link, but what we want to pass on concerning them is that the Lord now demonstrates at the bottom of the mountain that He possesses the power of the kingdom to bring into effect all that He had said in word on the mountain. Paul at a later date said to the Corinthian saints that the "kingdom of God is not in word, but in power," (1 Cor. 4: 20). We may say that the Lord descended from the mountain and proved in the territory of the devil's power that He had the power to destroy the works of the devil and bring in that kingdom as He had spoken of it when on the mountain. If then we have in chapters five, six and seven the word of the kingdom, we have in Matt. 8 and Matt. 9 an ample demonstration of the powers of the kingdom, showing that He was able to bring all into effect.

In Matt. 10 we find both these things brought together. He called unto Him His twelve disciples and we read in verse 5, "These twelve Jesus sent forth, and commanded them saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast our devils; freely ye have received, freely give," (vv. 5-8). Here we clearly see the gathering together of the elements of the previous chapters. The Lord had instructed them in the word of the kingdom. They had seen the power of the kingdom in the miracles of the Lord. Now He delegates them both to preach that word and exercise that power as He says, "Preach" and "Heal." So they go forth both to teach and to demonstrate that the Messiah was in their midst. This is the gospel that the remnant will again take up during the tribulation. Note the Lord said, "Ye shall not have gone over the cities of Israel till the Son of Man be come," (v. 23). This work has been broken off for the moment but will be resumed again after the church is in glory. Once again, as John had said and as our Lord had said, so they say, "The kingdom of heaven is at hand." When it is resumed again it will be able to be said that the kingdom of the heavens is about to be set up, but as yet it is still "at hand" or "drawn nigh." We know why that is. Our Lord was here the first time to present the kingdom in testimony for their acceptance or rejection, and we read in Matt. 11 that the result of this preaching and demonstration of the power of the kingdom was that Israel rejected Him as their King. His reference in verse 16 to the children shows that they had rejected both the mourning of John and His own piping, but while that was true of the nation as such, individuals had received Him, as He said, "But wisdom is justified of her children," (v. 19). John thundered judgment; the Lord came both speaking and showing grace; but whether a funeral or a wedding, they would not listen. The twelve, or to be exact eleven of these disciples, were children of wisdom, and many more individuals had accepted Him as their Messiah in spite of His being rejected by the rulers. They had owned their sins by submitting to the baptism of John and had gladly received Jesus as their Messiah. They had thus justified God — as we have so often said in the gospel preaching, God can only justify those who first justify Him. These formed the nucleus of the new features of that kingdom, as we shall see in Matt. 13.

In Matt. 12 we hear the Lord warning them of the serious state they were in and of the impending judgment of God. "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men," (v. 31). We know that this reached its fulfilment at the stoning of Stephen. In that discourse Stephen is used of the Spirit to trace their sinful history and complete rebellion against God. In the days of Samuel God said to him, "Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them." (1 Sam. 8: 7). In the parable in Luke 19: 14, the citizens said, "We will not have this man to reign over us." We know that looked on to the rejection of Christ and no doubt the condemnation which came from the lips of Stephen when, in stoning him to death, they rejected the Holy Spirit. Hence that generation as such sealed its doom. This nation had rejected God, rejected Christ and ultimately rejected the Spirit. It is also summed up by Paul in Heb. 10: 29, when he records that they had "trodden under foot the Son of God . . . and . . . done despite unto the Spirit of grace." So, with all this in view, we see now in Matt. 12, the King rejects the people.

So, beloved, in Matt. 5-7 we have outlined what we venture to call the word of the kingdom. In Matt. 8-9, we have a demonstration of the powers of the kingdom. In Matt. 10, the disciples go forth in testimony, having authority to preach the word and exercise the power of the kingdom. In Matt. 11, Israel has rejected their King, and in Matt. 12 the King Himself rejects this evil generation and thus paves the way for the introduction of a new aspect of the kingdom of the heavens as we hope to see in our readings on Matt. 13.

More than Conquerors

More than Conquerors

Romans 8: 37

G. Davison.

Jan 1962

The phrase "more than conquerors" used by the apostle Paul with such supreme confidence is but one word in the Greek, and is used only in this verse. The word conqueror is the word translated in other places as "overcomer," or more literally "to gain the victory." But what does the apostle mean by "more than conquerors"? Not only do the saints pass through these various conflicts, whether caused by men or demons, and emerge victoriously, but they are also stronger after the conflict than they were before entering into it. Time after time God allows His people to be in conflict only to cause them to feel their need of His grace and power in going through it, and with the help of God they emerge from the trial stronger than they were before they entered into it. We add, going through it with the help of God, for we shall never be victorious without the help which God alone can give. History records many severe trials through which men have passed, and who by supreme efforts have emerged victorious, but it does not record that they were stronger after the conflict than they were before. Only in the spiritual realm can this be experienced. In demonstration of this we have in mind to call the attention of the reader to two passages in Scripture, one in the Old Testament and one in the New Testament where this encouraging fact is recorded. We hope thereby to encourage all to stand fast in the conflict, and hence not only to emerge victorious, but to have gained more strength as the result of the trial we have sustained. There are two statements in the New Testament which ought to be ever in the hearts of those who desire to be characterized as "overcomers." They are "stand fast" (2 Thess. 2: 15), and "hold fast" (2 Tim. 1: 13). If we "stand fast" we do not give way, and if we "hold fast" we do not give anything up.

In the history of Job as given to us in the book which bears his name, we see something of the tremendous conflict which rages ceaselessly between the powers of light and of darkness. God draws aside the veil which separates the unseen spiritual world from the material world, and graciously allows us to listen to a conversation between Himself and Satan, the arch enemy of the saints. This conversation mainly concerns Job, and gives the setting for the further events outlined for us in the rest of the book. We have not far to look before we discover that Job, though the most righteous man on earth at that time, was in danger of being puffed up as a consequence. He said himself, "I shall die in my nest," Job 29: 18; and it is again recorded, "he was righteous in his own eyes," Job 32: 1. In the first statement Job was in danger of putting his confidence in the substance which God had blessed him with, and in the second he was assured he deserved it. But it was God and not the nest who was his safeguard, and his righteousness was according to divine estimation and not according to his own. Job needed to learn these two things, and for his own safety and blessing God was about to teach him regarding them.

It is just here that Satan comes into the picture. It is well to notice that God Himself raises the matter of Job's righteousness with Satan, and not Satan with God. God saw that Job needed a lesson for his own safety, and He used Satan to teach him this lesson. The enemy, ever ready to attack the saints, takes advantage of the liberty given him by God, and sets about to destroy everything in which Job had placed his confidence, whether his family, his wealth, or his health; but the one thing he could not destroy was his faith. Praise God for that! Stripped of all that in which his confidence lay, his wife unsympathetic and his three friends scornfully giving him up as one who would not listen to wisdom, he is left with only his faith in God. It is then that God begins to rebuild him on a much safer foundation, till at the end we read, "So the LORD blessed the latter end of Job more than his beginning", Job 43: 12. Could Job not have said, with twice the possessions and once again a family surrounding him, "Nay, in all these things we are more than conquerors through Him that loved us?"

The New Testament reference is to the apostle Peter. He was the most outstanding of the apostles, always named first in the lists of the apostles, yet with a weakness well known to our Lord, and in view of the great service he would ultimately render, this needed to be dealt with. Once again we see Satan used in the matter, and the Lord allowing him to attack His servant. We read, "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; But I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren," Luke 22: 31, 32. May we ever remember that no matter what Satan desires, not one hair of our heads can he touch without divine permission. Both Job and Simon are seen in the hands of Satan for a time, but in each case Satan could go only as far as divine wisdom allowed him. So whilst Satan was allowed to lead Simon into a temptation, and caused him to fail in it, all he really succeeded in doing was to destroy Simon's self-confidence; he could not destroy his faith. Thank God he never will be able to destroy the faith of any saint of God, however severe the trial may be through which he may be allowed to pass.

What chagrin must have filled the heart of Satan as he discovered that his attack upon Simon had made him a stronger man than he had been before. Did ever a man more fearlessly declare his attachment to the Lord than the disciple who before had denied that he knew Him? Moreover, Peter did give his life for the Lord at the end of his service, and we can be assured when that moment came he would face death in the true confidence which faith alone can give, and not in some fancied strength which as men in the flesh we do not possess. Peter surely could also have said, "Nay, in all these things we are more than conquerors through Him that loved us."

May we then face the future with this confidence, determined to "stand fast" and to "hold fast." What may yet lie ahead for any one of us so far as our earthly path is concerned we cannot tell. God knoweth our hearts, and if He detects something there which is a hindrance to our growth or our service for Him, He may allow Satan to buffet us as he did with yet another servant — Paul. Yet, if we face this trial with God, and go through it with the strength which faith in God alone can give, we too shall emerge stronger than we were before, and we shall be able to say, "Nay, in all these things we are more than conquerors through Him that loved us."

The Mystery of God

The Mystery of God

Rev. 10: 7.

G. Davison.

Jan 1960

The word "mystery" occurs over twenty times in the New Testament and not once in the Old. It is a word which conveys to us that the things of God are not understood by natural means, but they are truths written in the Scriptures which are understood only by those who have the gift of the Holy Spirit of God. The Spirit has the key to every mystery, and will unfold them to the saints of God who seek light as to them. There are some fifteen distinctive mysteries, and we wish to speak of this one, hoping it will be a word of consolation to the tried and sorrowing ones amongst the saints of God. In point of time it will be the last one to be unfolded to us, as we shall see.

The mystery of God mentioned in Revelation 10 is not the same as the mystery of God referred to in Colossians 2. In the latter Scripture it is an unfolding of the counsel of God which took shape before time began, and as having in view the blessing of both Gentiles and Jews. Here it is concerned with the ways of God, and has blessing for both heaven and earth in view. The mystery of God in Colossians began to be effected when Christ took His place in glory at the right hand of God, and the Holy Spirit came upon the Christian company, formed Christ in them, and attached them to Him in glory; but the mystery in Revelation 10 began in the garden of Eden, and will not be completed until the world-to-come.

It has to do with the ways of God on earth; why He allows the evil and the suffering and the persecution of the saints of God. How often have the suffering saints in all dispensations cried out Why? Why? Why? At times God has allowed circumstances to come upon the saints which have raised the agonizing cry to God, Why has this been allowed in my life? Yet no answer, no solution to their problem has been given. We may well ask, "Will there ever be an answer, will there be an unfolding by God as to why He has allowed these distressing things to affect His people? We have the assurance that all will be revealed, and all the evil which has been allowed in this world will be seen to have an answer. This is taught in the passage to which we have called attention. That this passage has a universal character is obvious, but while it does include all things, we have in mind to speak of it as it affects us today. There can be no doubt but that we shall see all revealed at the judgment seat of Christ; but the earthly saints and the world at large will not see this revealing until the moment to which this passage looks on. We have been mystified at times when we have taken account of the evils which have been perpetrated in this world, and perhaps have wondered why God allowed them to happen. All is involved in this passage, for we shall see that it stands related to the testimony of God through the prophets and saints of all dispensations.

God has ever given testimony that He would bring blessing to this earth in spite of all the evil influences which abound. It may have appeared as though God had forgotten His promises as we have waited in patience in this day of apparent delay. But we are quite assured that, if God has promised certain things, he will certainly bring them to pass in His own time, and not according to our thoughts. Meanwhile, He allows our faith to be tested by the many trials we are called upon to endure, and we need, as Abraham the father of those who have faith needed, to have the assurance "that what He had promised, He was able also to perform," Rom. 4: 21.

At the beginning of Revelation, Rev. 10, we read of an angel lifting up his hand to heaven, with one foot on the sea and the other foot on the earth, thus claiming the universe for God. We understand this to be a picture of our Lord Jesus Christ, in His service to God, about to take hold of the universe and to administer all things for the glory of God. In view of this He says, "that there should be no longer delay" (New Trans.). We are also assured that the precise moment for this to be effected will be when the seventh angel begins to sound. This will be the moment when God will no longer act in "mystery," nor any longer bear with the evil, but will shew clearly that which he has been working to secure both in heaven and earth.

In Rev. 11: 15, we read, "And the seventh angel sounded." This is the time referred to by the angel in Rev. 10, the time of the unfolding, when it will be revealed to all why God has acted as He has done in His dealings in this world. What shall we do when we see this unfolding? We shall fall on our faces and give God thanks! Christ will then have universal dominion, and in that power will reward the saints for every moment spent in His service in this world. All that was promised in the prophets will be brought into effect, and the saints who have waited and served will be suitably rewarded. The destroyers of the earth will themselves be destroyed; all will be ordered in heaven and on earth for the glory of God, and all will be filled with the greatness of Christ. The reason for the providential dealings of God will then be known; and the heavenly company, seen in the character of the twenty-four elders, will worship God and give Him thanks.

Until that moment let us not attempt to question the ways of God, either regarding ourselves or regarding the nations, but let us be assured that when we do see all in the day of display, we shall see that God has made no mistake, and that those very sorrows which caused us so many tears today, will in that day be the very cause of thanksgiving to God.

"My word"

"My word"

Isaiah 55: 6-13

G. Davison.

June 1962

I have it in mind to show how necessary and important the word of God is to us if we are to bring forth fruit for His pleasure. In this descriptive passage we see how God Himself, through the Prophet, speaks in such terms of His own word.

The appeal in verse 6 carries our minds back to the time when we first sought the Lord. "Seek ye the LORD while He may be found" would remind us of the words in 2 Cor. 6: 2, "behold, now is the accepted time"; while "call ye upon Him while He is near" would remind us of Romans 10: 13, "For whosoever shall call upon the name of the Lord shall be saved." We sought Him and we found Him; we called upon Him and He heard our cry, and the result is we have received abundant pardon through the mercy of God. Furthermore, in accord with the appeal in verse 7, we did forsake our way (called by the prophet in Isa. 53 our "own way") and we did judge our unrighteous thoughts when we turned in true repentance towards God and in faith towards our Lord Jesus Christ. As a result we know that our sins are forgiven, and we are conscious of being in right relations with God.

Then as having been brought into a condition where we could be taught of God, we soon realized that His thoughts and His ways were as high above ours "as the heavens are higher than the earth." James in his epistle speaks of such a difference when he writes, "This wisdom descendeth not from above, but is earthly, sensual, devilish. For where emulation and strife are, there is disorder and every evil thing. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits," James 3: 15-17. Having come under divine control, we are taught these heavenly things with a view to our manifesting a heavenly character, If we ask, How can we know these thoughts and these ways which are as high as the heavens are above the earth? we have the answer to that question in this chapter, and that is what is in mind in turning to it.

In verse 10 God likens His word to both rain and snow. They both come down from heaven; we have not to reach up for them, they are beyond our reach, but God graciously sends them down. It is not difficult to discern in this an application to the ministry of God's word for the nourishment of our souls. How imperative it is if we are to grow in our souls to be where this ministry can reach us. Just as the earth is dependent upon the rain and the snow, so are we dependent upon the ministry of the word of God. God first puts into the earth all the elements which are needed to produce the fruit, then He constantly waters it with rain and with snow, to cause it to bring forth fruit. As born of God we are capacitated to bring forth fruit for God, but we are as dependent upon the ministry of the word to do so as the earth is upon the rain and the snow. Neither the rain nor the snow give life, but apparently they are needed to stimulate it. How soon parched pasture will burst forth into life after a refreshing shower of rain! So it is with ourselves. It is important to remember that we need both the snow and the rain. Many noxious weeds, etc., are killed by the snow, while the earth itself is tempered by it. How many weeds there are in our sinful hearts which need constantly to come under the death-dealing power of the Word. "Likewise reckon ye also yourselves to be dead indeed unto sin," Romans 6: 11.

We see in verse 10 the threefold product of the watering; bud, seed, and bread. The bud would suggest the evidence of life, and would be seen in our walk and ways, and a life productive of the features of Christ. The seed would have provision for sowing in view; that is, truth in our hearts with which we can sow, whether it be by gospel preaching, teaching the young, or a word of ministry to the saints. Then last of all we have the thought of bread, which would suggest our souls being nourished by the Word of God. It is for this God gives these resources of rain and snow, for in verse 11 we read that He gives His word to accomplish that which is well pleasing to Him. Could we believe that God has no objective in view when He sends rain and snow, or that He has no objective in view when He gives to us His word? We have the assurance that it will not return to Him void, but we each have to ask ourselves, whether while it is productive in others, is it to be unproductive in me? Rather may we see to it that it is prosperous with us, and that it produces through us that which is well pleasing to God.

We have the assurance that if we are receiving and responding to His word we shall be marked by joy and peace. So the apostle Paul desired for the saints at Rome, "Now the God of hope fill you with all joy and peace in believing," Romans 15: 13. Mountains and hills are used typically of governing powers and have in view the powers that be to whom we are told to be subject. We both "Fear God," and "Honour the king," 1 Peter 2: 17. The trees of the field would have in view individuals of eminence, or perhaps those whom we serve. Why not so serve them in true christian piety and honesty that they will figuratively clap their hands in showing their approval of us? Moreover, the useless, harmful marks of sin will begin to disappear, and in their place will be seen that which the fir trees and the myrtles indicate. Thorns and briars came in as a result of sin, but the fir tree speaks of strength and the myrtle of sweetness. Why be a cause of irritation to those around us, when we may rather benefit them as we are marked by the features and fragrance of Christ?

In result, praise will ensue for God and His Name will be honoured. That we are subjects of His grace will be evident, and we read that this will abide both for the pleasure of God and for a blessing to men. Thorns and briars are burnt up. Why then allow such features to mark us? Rather let us see to it that we are producing something which is of worth in the estimation of God; something which will abide when all that which sin has produced will have been burnt up. This we shall do if we continue to appreciate the ministry, which comes down from heaven, and if we allow it to form us according to the mind of God. Solomon used fir for the rafters of the temple roof. It was strong and dependable, and we also can become strong and dependable if we assimilate God's thoughts, and walk in God's ways.

Preparation for Service

Preparation for Service

Acts 7: 17-37

G. Davison.

Jan/Feb 1956

Vv. 17 - 22

In reading this passage I have in mind to outline the way God took in preparing His servant Moses for the work to which He ultimately called him. In this chapter we are told the life-time of Moses was comprised of three periods of forty years, each period having its particular bearing on his formation in view of the service he so faithfully rendered for God. We may learn much from these records of how God ordered his birth, rearing, education and testing, till at last, fully fitted, he entered into that service with and for God. It is doubtful if any other servant had such an experience as Moses, yet one feels assured there are certain marks in this record which outline for us the dealings of God with all who serve Him, great and small, and it is these marks I want to point out in a simple way as an encouragement to us all.

At v. 17 we begin our study at the point where the people are seen in Egypt waiting for the implementation of the promise which God had made to Abraham. The time was drawing near for their exodus from Egypt and their entrance into the land which God had promised to Abraham in sovereign grace, and their position at that time is pretty much like ours to-day. A promise has been left us of entering into our heavenly part at the coming of our Lord Jesus Christ. It has led with some to the hope that as this event draws nigh a wonderful revival will take place amongst those who look for Him and that the church will rise in prominence till the Lord takes us home. But do we not rather see from such places as the addresses to the seven assemblies that the nearer we are to that moment, the more need we have to hold fast His word and not deny His name, as though the numbers of those who do so will get less and less. Like Israel here, we may find our liberties more and more curtailed before we are taken out of this world. The conflict between light and darkness goes on unceasingly and the enemy will do his best to end all testimony to Christ in this world, hence the need of men of God like Moses who may be used of God for His glory and the blessing of His people. We can be assured that God will take care of His own interests and this record shows how wonderfully He moves to carry out His will in spite of the efforts of the enemy. It surely should be the desire of all to be used of God while we wait for our Lord.

It might have been thought that as the time drew near for the fulfilment of this promise the children of Israel would be growing in might and power and prominence but instead of their national status increasing, they are seen at what is perhaps the lowest point of their national history. God had allowed them to become bondslaves under the tyranny of this king who knew not Joseph. So much were they at his mercy apparently, that he determined to exterminate them by ordering all the male children to be thrown into the river.

It is just here the history of Moses is brought before us "In which time Moses was born," v. 20. Externally, he could not have been born at a worse time for he was born a bondslave. Far better to have come into the world when Joseph was in power in Egypt or at a later date when David was winning his victories. So we might have thought, but God is behind all these movements, ever working His sovereign will for His own glory and our blessing. Have we ever wished we had been born in a different day? Do we sigh for the great days of the early brethren and wish we had been in the world then? Let us rather accept willingly the ordering of our God and ask, "Why has He brought me into this world to-day?" It is recorded of David that, "after he had served his own generation by the will of God, fell on sleep." Beloved, we cannot serve a generation who have lived before our time or a generation who live after we are gone. It is to-day, in which time we have been born, that God has brought us into this world to serve Him. Repining after another day, one which we may judge to be better, will not get us anywhere but rather will it prompt us to give up. Why quarrel with the ways of God? Let us rather assure ourselves, we can serve God better today than any other day and that is why we are here. Two things marked the birth of Moses. Socially, he was born a bondslave but in the ordering of God he was born a pure Kohathite. So it has been with all of us. Whatever our social standing is in the family into which we were born, we were all born into this world as potential servants of God. The family into which we were born, the upbringing and education we have received, have all been skilfully arranged by our God having in view that particular service we were destined to accomplish for Him. How different some of our circumstances would have been had we had the ordering of them, but God has not made any mistake. We know that Kohathites were born such, and it is worthy of note that from the moment we were born into this world God was ordering our circumstances in view of His service. The Levites were numbered from a month old (Numbers 3: 15). They waited upon their service at twenty-five years old (Numbers 8: 24). Then they entered into their service at thirty years old (Numbers 4: 3). We see this progress clearly in the history of the great Apostle Paul. "But when it pleased God, who separated me from my mother's womb," "And called me by His grace" — waiting upon his service. "That I might preach him among the heathen," — entering into his service. How clearly we see here the ordering of God in the time and birth of Saul of Tarsus having in view the wonderful ministry he was destined to carry out for His glory. So we are assured that in our much smaller way, God has ordered our circumstances in view of serving Him to-day.

We next read, "And was fair to God" (margin). Let us be encouraged by this. However despised any one of us may appear in the eyes of this world, as potential servants of God we are fair in His eyes. Again, Moses certainly had an advantage in having such pious parents who feared God more than they feared the king, and nourished up this child for three months instead of casting him into the river. Both his father and mother were of the tribe of Kohath — the tribe who were destined to guard the holy vessels of the tabernacle — and perhaps something of that character comes to light here in the way they guarded the very one who was to bring that tabernacle into evidence. Hence Moses was nourished up in his father's house for three months. He could not have learned much in the first three months of his life but, providentially, he was humanly preserved by pious parents. While the history given to us in Exodus puts this to the credit of his mother we learn, both here and in Hebrews 11, that the father was fully committed too. They held on to him until the time came when they could hide him no longer, and they were obliged to cast him out, but this was done in a way which safeguarded this valuable young life. Perhaps Moses had cried too much, for the first thing we read of him doing was he "wept." Carefully this pious woman laid that precious ark "in the flags by the river's brink." Had she plunged him into the stream, she may never have seen him again. Let us who are parents take note of this lest we plunge our children into the stream of this world and lose them so far as serving God is concerned.

We now behold a wonderful move in the providential ways of God. The daughter of Pharaoh is guided by God to this very spot and, most wonderfully, her heart is so moved by this babe who can only weep, that she determines to bring him up for herself. How came it that such a thought as this entered into her heart? Can we doubt that God put the desire there? Oh! beloved, how our God has been looking after us when we could do nothing nor knew anything about ourselves so far as His service was concerned. Take another wonderful instance. When Daniel and his three companions purposed in their hearts that they would not defile themselves with the king's meat, God saw their hearts and put His hand on another man's heart, to wit, the prince who had charge of them and the result was they were enabled to carry out their resolve. So here we have the heart of Pharaoh's daughter moved towards this babe and she determined to bring him up for herself. "For herself" was a mistake for she did not know she had been given the privilege of bringing him up for God. Probably, she was the only person in the land of Egypt who would dare do such a thing. Who else would have dared to act against the commandment of the king? Yet another interesting matter seems to come to light here. God was to need a man who could read and write and what chance had any of the bondslaves of the children of Israel to obtain an education like this? All the Egyptians cared to teach them was to make bricks. Writing perhaps had not got far beyond the royal courts in the days when Moses lived in this world. So to Pharaoh's court he goes in this unusual but divinely ordered way, that he may receive the necessary education to fit him for his great work for God. He exchanges bondslavery for royalty, destined to be a king, yet not king in Egypt but "king in Jeshurun" (Deut. 33: 5).

It is evident that Moses had been born with the necessary aptitude to imbibe this teaching for we read of him, "And Moses was learned in all the wisdom of the Egyptians and was mighty in words and deeds" v. 22. The ability to progress like this was not doubt given him of God though it took many years to bring it into evidence. Few of us have had an education like this but then, very few are needed for such great work. It is not a matter of secular education here, but ability for the particular service God has ordained for us. Men like J.N.D. and G.V.W. had the privilege of such an education and how they devoted it to the service of their Master. Most of us have had a lesser education than such men but let us be assured we have all had the necessary education for the work we are called to do. All is right if in the hands of God for it matters not how clever we are naturally, if God is not using us our efforts will be in vain. Nor does it matter how simple we may be, if God uses us we will effect His will. The point is, Are we using what God has given us to serve Him? Thus this great scholar and leader is prepared and reared in the court of Pharaoh in view of that particular service he would one day render for God.

This then is the history given us here of the first forty years of the life of Moses. Born at the bottom of the social scale, yet in the ordering of God, born into the family which had the greatest service to render for God of all the servants in the Old Testament, for of this family came the priesthood and those who carried the holy vessels of the Tabernacle. Providentially reared up in the court of the greatest king of his day, he stepped up and up acquiring skill and knowledge which one day would be all at the service of God. Such were the ways of God with his servant Moses and such we are assured are His ways with those who seek to serve Him in this world. Forty years to form the vessel and we may later see how a further forty years formed the man who was in the vessel for we are persuaded that these two things are distinct though impossible to separate.

Vv. 23-36

Resuming our consideration of the history of Moses, we come now to the second period of his life in the next forty years, where we see the man himself being formed to use the vessel which God had providentially prepared in Egypt.

In v. 23 we are told that the desire came into his heart to visit his brethren the children of Israel. In all the forty years he had been moving in the court of Pharaoh, it now appears that he never forgot that those despised slaves were his brethren. One may imagine him looking round on the glitter of that court and those who moved there and thinking in his heart, "these are not my brethren." This thought must have persisted with him till a moment came when he left the court and set off to visit his brethren. We find that the word visit is from the same root as the word episcopacy. It seems as though he was overlooking his "see," the future sphere of his service. Nor can we doubt by v. 25 that by this time he knew it was so. By some means he knew that God was going to deliver His people and use him to do it but as yet Moses is just too early and perhaps a little too self confident, when he ought to have been very much dependent upon God to undertake such a stupendous task.

Coming amongst his brethren he observed an Egyptian smiting an Israelite and it seems that he came to a decision at once to defend that Israelite. He declared himself by laying hold of that Egyptian and slaying him. No doubt now as to which side he is on, and perhaps a demonstration that he was mighty in deeds (v. 22). So much for his first move as a deliverer.

Visiting his brethren the following day, a vastly different circumstance confronts him — an Israelite smiting an Israelite. We are told (v. 25) that Moses had supposed his brethren would have known that "God by his hand was giving them deliverance" (J.N.D.) but they knew it not. We have only to look a little further to find God was not doing any such thing. The time had not yet come for that. Moses made two mistakes. He thought his brethren knew something which in fact they did not know and he acted before God's time. The falseness of the position comes to light through these two brethren striving together. Appealing to them on the ground that they were brethren, he is rudely told he had no right to interfere. As usual, it was the wrong-doer who objected to him, demanding to know who had appointed him as a ruler over them. Moreover, when the man exposed his deed of the previous day in slaying the Egyptian, he is thoroughly alarmed and he fled. The erstwhile deliverer is now a fugitive. No doubt he was faced with a very severe test. An Egyptian smiting an Israelite was easy of solution, but an Israelite smiting an Israelite was beyond him, whatever their cause of striving was. How many of us possess the grace and wisdom to deal with cases like this? It led to his first recorded failure and sad to say almost similar circumstances led to his last. Smiting the rock when he ought to have spoken to it cost him his place in the land and once again it was his brethren striving at the water of Meribah — Strife. Who is sufficient for these things?

So for the next forty years he is a stranger in the land of Midian of which very little account is given us in this passage. We can only surmise the disappointment and regret that oftimes must have filled his heart. Those servants of the Lord who have passed through a period of this description will understand his feelings. We do at least learn the effect of it when we see this man once mighty in his words and in his deeds, boldly laying hold of an Egyptian and slaying him ere he came into Midian, now so humble as to protest to God that he is incapable of either speaking or acting as a deliverer. What a change, yet now how useful to God with such an attitude of mind.

As he turns aside to see the bush burning he hears for the first time the voice of the Lord. What a difference it must make to anyone to have to do personally and directly with God. He is assured it is his God — the God of his fathers — and this once bold man trembles in the presence of God. Isaiah is used of God to tell us at a later date that this is the kind of man to whom God will look — one who trembles at His word (Isa. 66: 2). After forty years from boldness to trembling, and Moses is now fitted to go forth in the service of God. But God first says to him "I . . . . am come down to deliver them" and "I will send thee." We can be sure that when God uses a man who trembles at His word mighty things will happen.

So Moses, commissioned now by God returns to Egypt and begins again the work he had attempted forty years before but this time God is using him, whereas before he seemed prepared to do it himself. Note the difference now. He does not return as a ruler, and a judge but as a ruler and a deliverer (v. 35). Nor does he think this time he will do it by his own hand. He knows now that it will be by the hand of God in the power of His angel. At his first attempt he slew one Egyptian and partly delivered one Israelite. How long would he have taken to deliver the nation by his own efforts, slaying one Egyptian at a time and delivering one Israelite?

This time he is used to slay all the mighty men of Egypt with one blow and free the whole mighty host of Israel. So much for the difference between one moving by his own power and moving by the power of God. Success is bound to attend the latter. Failure and disappointment the former. So for the next forty years of his life he completed one of the most successful terms of service for God recorded in the Scriptures. Forty years learning the wisdom of Egypt is preparation as a vessel. Forty years learning himself as the man in the vessel and forty years learning much of the wonderful resources of God who used the man and the vessel for His own glory and the blessing of His people. As another has said, "Forty years learning to be something. Forty years learning to be nothing. Forty years learning that God was everything." Born a bondslave and a servant to Pharaoh, he ended as the servant of God (Joshua 1: 2).

Psalm 84

Psalm 84

G. Davison

July/Aug, Nov/Dec. 1966

In attempting an outline of this most encouraging Psalm, it may be helpful to indicate its setting in the inspired collection. The Psalms are divided into five books, and Psalm 84 comes in the third book, where the ways of God with His ancient people are found. This speaks of experience and we shall see clearly that this is an experimental Psalm.

The first item of interest in Psalm 84 is the heading "To the chief Musician. Upon Gittith. Of the sons of Korah" (New Trans.). Two other Psalms carry this introduction — 8 and 81 — with this distinction, Psalm 8 links it with David and Psalm 81 with Asaph. The meaning of Gittith does not seem to be clear but the word being linked in some way with Gath or the wine vat seems to suggest the thought of rejoicing; perhaps a joyful celebration of the blessings connected with the dwelling place of Jehovah of Hosts.

The Psalm is dedicated to the sons of Korah, who stand out as a notable example of the sovereign mercy of God. They were the descendants of men who broke into open revolt against Moses and were consumed by a fire which came out from Jehovah, Numbers 16: 35. But in Numbers 26: 11 we read, "Notwithstanding the children of Korah died not." Thus we may consider this Psalm to be a joyful celebration of the grace of God who, instead of cutting them off in judgment, brought them nigh to Himself and gave them a place of favour in His own dwelling.

The Psalm is divided into three portions of four verses each. Selah — pause — occurs at the end of verse 4 and verse 8. These divisions may bear some likeness to the three sections of the family of God mentioned by John in his first epistle, the language of the first four verses describing the condition and apprehension of the fathers; the next four verses a description of the young men, while the last four seem to be more applicable to the little children. Yet whether fathers, young men or little children, there is encouragement for all in every verse in this Psalm.

In considering the first four verses applicable to the fathers in the family of God, we commence with the appreciative outburst, "How amiable are Thy tabernacles, O Lord of hosts!" This word "amiable" comes from a root meaning "beloved" and would suggest that, as the outcome of possessing the divine nature, we love the habitation of God, not only as having responsibility in regard to the divine centre, but desiring to constantly live there in the experience of our souls. "Jehovah of Hosts" would remind us of His greatness and supremacy in the universe, yet graciously encouraging us to come into His presence as in spiritual fellowship with Himself, knowing Him today as Father. John says of the fathers, "Ye have known Him that is from the beginning."

"My soul longeth, yea, even fainteth for the courts of the LORD; my heart and my flesh crieth out for the living God," verse 2.

Brethren, do we long for the company of divine Persons like this? Certainly the writer of this Psalm was fainting to be there. "The courts of Jehovah" had a living attraction for him, for there he had the blessed experience of being consciously in the presence of the "living God." The name used here for "God" is the Hebrew "El," which means "The mighty God," or "Victorious Power." Surely communion with such a God would enable us to gain the victory over the world!

"Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even Thine altars, O LORD of Hosts, my King, and my God," verse 3. The sparrow would suggest that which is of little worth, and the swallow would speak of restlessness. The one finding every needed provision in the house of God, and the other knowing its protection. How safe we are when there in spirit! Moreover, the swallow with this feeling of safety rears her young there, and where better to bring up those we are responsible for than in the circle where God is known? If we have found protection from this evil world in the divine circle, where better to bring our children? Safety is found in this circle, salvation "from this present evil world."

"Thine altars," would have in view both the altar of burnt offering and the altar of incense. In the first, the suggestion of acceptance, and in the second that of access. As the fruit of the first, as moving in our daily pathways we have the knowledge that every question between our souls and God has been settled by the work of our Lord Jesus Christ, and our acceptance by faith of that work is the means whereby we have been brought into right relation with God. As the result of this, we can come at all times into the presence of God and, like incense ascending, are able to pour out our hearts in thanksgiving and praise to our God in appreciation of it all. Linked with this we have the expression "my King, and my God." The first suggests the recognition of the rights of God, we are subject to His will; in the second, He becomes the Object of our worship. How good to notice the personal pronoun used so often by the writer. Not only are we to experience what God is to His people, but to know experimentally what God is to each one personally. There is perhaps the danger of being submerged in a company; personal communion with God is what each believer must experience if we are to know the spiritual prosperity outlined in a Psalm like this.

"Blessed are they that dwell in Thy house; they will be still praising Thee," verse 4. What else could be the outcome of consciously dwelling in the house of God but continuity of praise? The word "still" means "continually." If then we do enjoy the privilege of dwelling there, we must give expression in praise. We know from the New Testament that the House of God is the sphere in which God is approached and also that through which God is displayed, yet we should ever remember that only as we do know the blessedness of approach to God shall we be fitted to display Him as we ought. The epistle to the Hebrews is anti-typical in its use of the tabernacle and is where we learn the liberty of approach, while Peter in his first epistle has in view display as the anti-type of the temple.

May we know what it is to be kept in constant touch with our God by the Holy Spirit, and thus be more able to rightly represent Him in the world through which we are passing. It is in the next section of our Psalm that display comes more into view, but if we fail to lay hold upon the resources which are available to us in the House of God, we shall not move in spiritual power and testimony through the valleys of this world.

At the end of verse 4 we meet that well known word, "Selah" — "pause and consider." Let us then consider these typical themes with a view to knowing them better and above all seeking to be characterized by them.

Psalm 84: 5-12

"Blessed is the man whose strength is in Thee; in whose heart are the ways of them," (v. 5). Or, "They in whose heart are the highways" (New Trans.). These two thoughts would suggest power and purpose. This section of the Psalm would appear to be in line with the words of the apostle John, "I write unto you, young men, because ye have overcome the wicked one." Also, "I have written unto you, young men, because ye are strong," (1 John 2: 13, 14). They had been strengthened by the Word of God abiding in them, and it could be truly said of them that their strength was in God. Springing out of this they are marked by true purpose of heart, the highways of God. Where else could these highways be learned but from the Word of God? Having the light of these highways they had set their hearts upon them. This word "highways" would indicate the main lines along which God is moving to accomplish His eternal purpose. The truth of the assembly as taught by Paul; that of the heavenly family as taught by John; and the display of the glory in the coming kingdom as taught by Peter, are some of the highways of God as seen in His word. There was a time in the history of Israel when the enemy drove the people of God from these highways and they were obliged to tread in byways (Judges 5: 6). May we hold these highways in our hearts and tread them in our experience.

"Who passing through the valley of Baca make it a well; the rain also filleth the pools," (v. 6). The two thoughts here have been well described as sorrow and sowing. The second half of the verse reads in the New Translation — "The early rain covereth it with blessings." There were two seasons in Canaan when these refreshing showers came down, the early and the latter rain (cf. Deuteronomy 11: 14 and James 5: 7). The early rain was sent to germinate the seed and the latter rain to ripen the harvest. How well we know that the harvest results only from the sowing! It is encouraging to learn that God will help us in both if conditions are according to His mind.

The first half of this verse has weeping in view, for Baca means "weeping." No one can move for God in this hostile world without experiencing disappointments and sorrows, but we look back to many a testing period and trace in them the beginning of a new exercise with God, which ultimately produced a harvest of blessing for ourselves and fruit for God — weeping turned thus into a "well-spring" (New Trans.). Only as passing through this world in communion with the Father and with the Son are such results produced. In this way we overcome the wicked one, passing through this hostile world as moral victors over all its pitfalls and attractions. There would seem to be more danger in its attractions than in its pitfalls in these affluent days in which some of the debasing things of this world are finding an entrance into the homes of the saints. How blessed to be marked by the character of the "young men" who overcome them all.

"They go from strength to strength, every one of them in Zion appeareth before God," (v. 7). Here we have depicted the thought of progress in view of the position we shall ultimately fill in "the everlasting kingdom of our Lord and Saviour Jesus Christ," (2 Peter 1: 11). The man whose pound gained ten pounds was rewarded by ruling over ten cities, and likewise the man whose pound gained five was to rule over five cities. Progress here means greater rewards there. Let us then seek to be as those who go "from strength to strength." Just as every faithful Israelite would arrive at mount Zion (the intervention of God in sovereign grace) so will every saint of today arrive in heaven and have part in the display of the kingdom; but while our arrival in heaven is dependent upon sovereign grace, our place in the kingdom is consequent upon the faithfulness of our service for our Lord while in this world (Luke 19: 17). This verse has appearing before God in view more than appearing before men, but Zion certainly has the kingdom in view as in the hands of the Lord, of whom David was but the type.

"O LORD of hosts, hear my prayer; give ear, O God of Jacob, Selah," (v. 8). Two descriptive thoughts of God are in this prayer, "LORD GOD of Hosts" — His majesty; "God of Jacob" — His mercy. The first would produce from our hearts a note of praise, and the second a note of thanksgiving. If we knew God in His majesty only, how afraid of Him we should be! but the knowledge of His mercy encourages us to go on in His service.

Thus for the second time the little word "Selah" would cause us to pause and consider these things. Whether as fathers having the experiences of the first section of this Psalm, or as young men having the experiences of this further section, may we ever prize the fact that we are in the family of God, and thus capable of serving Him in this present hostile world.

"Behold O God our shield, and look upon the face of Thine Anointed," (v. 9). In this last section of this instructive Psalm, we come to truth which seems applicable to those who are just at the beginning of their Christian pathway, those whom the apostle John calls "little children." The word "children" occurs about sixteen times in John's three epistles, and twice is rightly translated "little children." These were evidently past the babe stage (a word which John does not use), but had not reached the status of either young men or fathers. They had progressed sufficiently to know the truth and to avoid the lies which would lead to the coming of antichrist, yet were in need of warning and protection because of the many antichrists already present. They could look to God to shield them as He most certainly does all who call upon Him. Guardianship and grace seem to be the two features here, guarded from the many evil teachings and graced in the Beloved. What a comfort it is for us today to be reminded that we are "accepted in the Beloved," (Eph. 1: 6). How encouraging to know that our God ever views us as in favour in His Anointed.

"For a day in Thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness," (v. 10). A young believer once asked a brother "A thousand what"? His reply was, "A thousand of anything, anywhere else" — perhaps the best instruction to be derived from this statement. The margin gives "at the threshold" as the meaning of "doorkeeper." There is a joy and satisfaction experienced at the very entrance to the circle of divine blessing which could never be found at the heart of a world dominated by Satan. Hence these verses would indicate entrance into the dwelling where God is served, and exit from this world where Satan is served.

"For the LORD God is a sun and shield; the LORD will give grace and glory; no good thing will He withhold from them that walk uprightly," (v. 11).

How wonderful to be in the shining of the grace and love of God! As thus cared for, we are ever conscious that His eye is upon us and His hand over us as those who belong to Him in this world. What a lovely phrase — "grace and glory." Grace which has blessed us in this world, and glory to which we are going in the world to come. Someone has said of the verse "grace at the beginning of our pathway, glory at the end, and in between `no good thing will He withhold from them that walk uprightly'." How we need to ponder over this statement — "no good thing." We may be able to look back upon our pathway and remember some desires we had which God did not grant. Yet, we are able to thank Him as, realising that had we obtained that object upon which we had set our hearts, it would have done us harm and not good. We have examples of this very thing in the Scriptures. Elijah once asked God to grant that he might die, but instead of this, God took him to heaven in a whirlwind. Let us seek grace to be found walking uprightly, assured that God will give to us all that we need to continue in such a path, withholding in His wisdom everything which would tend to hinder our footsteps.

"O LORD of Hosts, blessed is the man that trusteth in Thee," (v. 12). As we reach the end of this encouraging Psalm, we may happily join with the Psalmist as he speaks of the blessedness of having a place in this wonderful circle of divine favour.

The majesty and supremacy of our God is described in the title, "LORD of Hosts"; let us then be encouraged to trust Him fully both for time and eternity, and be found moving constantly in this present world for His pleasure and glory.

Revelation and Response

Revelation and Response

Num. 1: 1, 2; 7: 1-3, 89; 8: 1-7; Gal. 5: 22-26.

G. Davison.

Nov 1959

I have in mind to engage your thoughts with two principles which are as true in the New Testament as they are in the Old, revelation — from God to men, and response to that revelation — from men to God. The revelation that God has made in this dispensation is greater than anything He had made known to men in former times. It must be so, for what God has declared of Himself today in Christianity has reached us through the Son, His last and greatest communication, as we see in Hebrews 1. Moreover, in the power of the Holy Spirit of God we are enabled to answer to that revelation, giving a living response to it for the pleasure of God. Through the gospel God has drawn us to Himself and by so doing has delivered us from this present evil world. If the light which has shone into our souls holds us in our affections, no attraction in this world will turn us aside or draw us back into that state of things where men are going on to perdition. These typical passages in Numbers together with the one in the New Testament will, we hope, give us some light on this matter.

The book of Numbers is the book of experience, but it may be of help to see its setting in the Scriptures. It is preceded by two other books, so far as the history of the nation of Israel is concerned. Their history as a nation begins in the book of Exodus, the book of redemption, where we have the first outstanding type of the shed blood of our Lord Jesus Christ. This appears to be the first offering of sin offering character in the Scriptures. Typically it would suggest the moment when we first apprehended and appreciated what Peter calls "the precious blood of Christ," when in the need of our souls we turned to Christ and gladly accepted Him as our Saviour. There can be no progress at all in the things of God unless we begin there, of that we are assured. Then in the latter half of Exodus we have the interesting details of the construction of the tabernacle, God dwelling amongst the people He had redeemed and brought to Himself. These appear to be the two outstanding features of that book.

Then follows the book of Leviticus, where the great thought is approach to God. Only redeemed people can know what it is to draw near to God without fear. In that day it was representatively in Aaron, but the response of the people in drawing nigh to God is clearly seen there. The book opens with the statement that God spoke "out of the tabernacle of the congregation," and He immediately gives instructions as to how and when His people could draw nigh to Him. We have details of the offerings which describe for us in type the service and sacrificial work of our Lord Jesus Christ. In answer to this have we not in our souls the consciousness that, as the fruit of the work of Christ which has put away our sins for ever, removing every question which stood between our souls and God, we can now draw near to God in the faith of our souls. Exodus is thus the book of redemption and Leviticus the book of approach.

In the book of Numbers we have the record of the experiences of the people of God in wilderness conditions, a people who have been redeemed and brought to God. In the first ten chapters we have the setting of the whole camp and the service of God connected with it; first the ordering of the host in detailing to each tribe where they were to camp; then the selection of the tribe of Levi in view of service in the tabernacle. We have read of the leaders, the princes of the tribes, those whom God ordained to take a lead amongst His people. We have also read of Moses the mediator of the whole divine system, and of Aaron who sustained it as representing the people Godward, and all this is connected with the people of God in wilderness conditions. We need to take account of these features if we are to be in our true place and to move in this world as pleasurable to God.

A sad feature of this book is the continuous failure of the people, and there may be the tendency with us to be so engrossed with the failures of the people of God that we miss the grandeur of what is in them in spite of the failures. I have noticed that one hundred and ten times in this book the tabernacle of the congregation is mentioned. Does it not seem that God was indicating His presence with them in spite of their many failures? He never abandoned them, and His desire to meet with them never altered, for the cloud of glory overshadowing the tent would ever indicate that He was still in their midst. That is where we need to fix our eyes, not on the failures. Do not think I minimize the failures, far from it, but I have found that people who constantly talk about failures make very little progress in the things of God. God is still with His people and His resources are still available for those who desire to answer to His mind and who seek to walk before Him for His pleasure. It is this we are seeking to press at the moment, God made known and dwelling with His people, and their answer to that in responsive affection.

"And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt," ch. 1: 1.

Note these two prepositions — in the wilderness, out of Egypt. Beloved, there is no wilderness in Egypt nor can we have Egypt in the wilderness. It is idle to talk about being in the wilderness unless we are morally out of Egypt. Can you really say from the depths of your soul, what a grand thing it is to be out of this world? If we have appreciated the call of God as we ought to have done, we shall be able to speak so. Do we value the manna above the fish, cucumbers, melons, leeks, onions and garlic (Num. 11: 5)? The wilderness is a place where there is no path, and the desert is a place where there is no provision. Both terms are used of the wilderness of Sinai and would shew us that we are entirely shut up to God. If the call of God has turned this world into a wilderness for us, why should we be looking for a path there? Why should we be looking for food there? We have every resource in God, with the daily manna and the cloud to guide continually. The path for us is clearly outlined in the Word of God, and Christ is our food. If we wish to know experimentally what it is to walk in communion with God in the power of the Spirit and enjoy to the full the wonderful salvation of God, we must needs turn our back upon this world and accept wilderness conditions with God Himself ever at hand. There was no tent of meeting — the real meaning of the tabernacle of the congregation — in Egypt, but God is ever near to those who are in practice out of Egypt and in the wilderness.

In Num. 7 we read "And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them," verse 1. We pause to consider this remarkable picture. The word "fully" means completely. Here then we have a complete divine anointed system, a picture of Christianity in all its details as available to us in the power of the Spirit of God, and all established in Christ at the right hand of God in glory. We may well thank God for the gift of the Spirit, for we could not understand one whit of this apart from the Spirit of God. A spiritual order has come into being today, completely established and anointed in the power of the Spirit of God, and by the grace of God we have all been brought into it. Moreover we read, "and sanctified it." The wilderness is characterized by disorder and defilement with its bones and its dead bodies, yet in spite of that there was a sanctified sphere in which God dwelt with His people in infinite grace. In spite of the corruption around us on every hand there is a new spiritual order into which we have been brought apart altogether from the corruption, and this is what we have in the wilderness to sustain and guide us. May we avail ourselves of it at all times!

In this 7th chapter we see that the first people to move towards the tent of meeting were the princes, the leaders of the people. There is such a thing as leadership among the people of God, and if we are to make progress in our souls we need to pay attention to this. We read there were twelve princes, the heads of each of the tribes, so that not one tribe was without leadership. The answer to this for us would be, "Obey them that have the rule over you" or "Obey your leaders," Heb. 13: 17 (N. Tr.). We are wise if we acknowledge such leaders, for they watch for our souls. I do not think gift is leadership, that comes out more in relation to the Levites further on as we hope to see. Leadership is local, and we do well to recognize those definitely enabled of God to maintain in the gatherings the truth which God has given to us. What is put to their credit in this chapter is, they brought gifts to sanctify the altar. The claims of God are represented by the altar, and the first thing said of these princes is that when the tabernacle was completely set up, they had regard for the rights of God. Let us thank God for those who have both the light and the energy necessary to promote what they know to be due to God in the gatherings, and who seek to preserve the saints from the corruptions around us on every hand, knowing that if these things have place in the meetings they will rob us of the liberty which is ours and the enjoyment of the things of God.

In the end of Num. 7 and the beginning of Num. 8, we have two outstanding things brought to our notice, the voice and the light. "And when Moses was gone into the tabernacle of the congregation to speak with Him ( i.e. God) then he heard the voice of One speaking unto him (i.e. Moses) from off the mercy seat that was upon the ark of the testimony, from between the two cherubim; and he spake unto Him," Num. 7: 89. Why did Moses go in to commune with God? It was to receive these divine communications to pass them on to the people. He received them in the immediate presence of God, within the veil and from the throne of God from between the two cherubim, and the voice of God gave to him orally the instructions He would have passed on to His people. Here again we have a beautiful picture of our Lord Jesus Christ through Whom, as we read in Hebrews 1, the voice of God has reached us. Greater than Moses indeed, for through this wonderful Person God has spoken Son-wise. He was ever in the immediate presence of God, and coming forth from that presence into Manhood has spoken in divine authority, and has brought into being the divine, heavenly, spiritual system we now belong to.

"Forth from that eternal brightness

Thoughts of love divine have come —

Brought from thence by One Who loves us,

Who would have us there at home."

Moses is a type of the Lord Jesus, One Who is in living communion with God, co-equal, co-eternal with God, and Who has come forth from the immediate presence of God to give to us divine communications for our enlightenment and guidance. Thus Moses, communicating what he heard by that voice, evidences the feature of revelation, while Aaron with the lampstand in the next chapter represents the side of response. Together they typify "the Apostle and High Priest of our profession, Christ Jesus," Heb. 3: 1.

At the beginning of chapter eight we read that the first communication which Moses received was to instruct Aaron in regard to the lampstand. "Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick," Num. 8: 2. We find a footnote by J.N.D. in the New Translation to the effect that the phrase "lightest the lamps" really means "caused to ascend." This term is also used in relation to the burnt offering and also to the incense on the golden altar. In each case it is "caused to ascend," and conveys the thought that what is being wrought is first of all for the pleasure of God. Let us seek to keep that before us in our service for God; causing it to ascend first of all, consciously seeking the pleasure of God, and it will give character to service as nothing else could, and will deliver us from serving only for the brethren to see. It is recorded of Ishmael that before he was born the angel said to Hagar his mother "he shall dwell in the presence of all his brethren," Gen. 16: 12. Again it is recorded of him, "he died in the presence of all his brethren," Num. 25: 18. Abraham did plead with God, "O that Ishmael might live before Thee," but Ishmael did not live before God, he had no secret history with God, but died as he lived, "in the presence of all his brethren." In our service for God let us do what He wants us to do, and do it for His eye first, not merely to produce an effect with the brethren — cause it to ascend.

Aaron is instructed to light the lamps and so cause the light to ascend in the holy place. Typically two features are seen in relation to the oil. As the anointing oil it is indicative of power, but in the lamps it is indicative of light in the holy place. We need both these things in our service for God. Light without power would leave us helpless to answer to the light; power without light would leave us in perplexity as not knowing what to do; but power with light enables us to go on intelligently in the service of our God. The Holy Spirit dwelling in each member of the Christian company gives guidance and power to all who seek to serve God and move in the wilderness for His pleasure, but while speaking of each individual we must keep in mind that there is to be unity in this service. There were seven lamps (seven conveys the idea of perfection or completeness) but there was only one light, not seven lights. If our service for God is right it will not clash with others, but will blend with them in a united service in the light of the holy place. One answer to this seven branched lampstand is found in Isa. 11: 2 where seven qualities are seen prophetically blended together in our Lord Jesus Christ, forming one light in its perfection. Moses then gives the instruction, and in answer to it Aaron lights the lamps that the light might ascend. Here we have the two thoughts of our subject brought together; revelation seen in Moses, response in Aaron.

Aaron received through Moses this divine communication — "And the LORD spake," and in Num. 8: 3 in answer to that, "Aaron did so." He was obedient to that communication. Be assured of this beloved, it is useless talking about response if we are not obedient to the voice of God. One has said "That which is light becomes law to us," and that is very true. If we do not answer to the light God gives us we shall not receive more. If we ignore His voice and refuse to walk in obedience to that which God communicates to us, we need not wonder if we are not progressing in the things of God. That which Moses said to Aaron became a commandment to him for we read, "And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses," verse 3. The communication became to him a command, and in obedience to God he did as he was commanded. This is the path of true progress.

We further read in verse 4, "And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work; according unto the pattern which the LORD had shewed Moses, so he made the candlestick." In this word "shewed" we have the thought of "illumination," and this is the main thought connected with the light. Moses was the one to whom the pattern was shewn, but it is connected with the other two matters mentioned earlier in this passage. That which begins as a divine communication (verse 1), becomes a command (verse 3), and leads to illumination (verse 4), light in our souls. In its application, first we hear what God has to say to us, then through grace we answer to it, and so we grow in the knowledge of God as Paul prayed for the Ephesian saints, "being enlightened in the eyes of your heart," Eph. 1: 18 (New Trans.).

It is of interest to note that the voice and the light, revelation and response, precede the account of the cleansing of the Levites, the opening verses of which we have read together. They are called to serve God in relation to the "tent of meeting," and thus typify those who are gifted to carry on the service of God. If we read Eph. 4, we find all are in this matter. All are not apostles, or prophets, or evangelists, or pastors, or teachers, but all have some gift, some spiritual impression from Christ, as we read in verse 7, "But unto every one of us is given grace according to the measure of the gift of Christ." Each has something of spiritual value formed in the soul by the Spirit, something which is needed amongst the saints of God. Let us not neglect it but rather guard it in secret history with God, and we shall then find how and where it can be of most use to the saints of God.

If gift is to be of real use in the service of God we must observe certain conditions, and these are described for us in this account of the cleansing of the Levites. "Take the Levites from among the children of Israel, and cleanse them," verse 6. There must be practical sanctification if we are to rightly serve in regard to a sanctified tent of meeting, and we read here how that is brought about. "And thus shalt thou do unto them, to cleanse them; Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean," verse 7. Moses first sprinkled the purifying water upon them, but the rest of the actions in this verse were done by the Levites themselves, "let them shave . . . let them wash . . . make themselves clean." The water of purifying is indicative of being born again and is seen no doubt in John 3, where the Lord tells Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." The first right desires we had after God began when that work had been effected in our souls, a work done for us by the Spirit; but that was to be followed by a work done by us as we clearly see in this typical passage. To shave all our flesh means in New Testament language, "let us cleanse ourselves from all filthiness of the flesh" (2 Cor. 7: 1); to wash our clothes means separation from the circles in which we once moved ere the grace of God reached us, as again we read, "Wherefore come out from among them, and be ye separate, saith the Lord," 2 Cor. 6: 17. First the razor on the flesh, then external cleansing from defiling associations in which once we walked. Only as obedient to these exhortations can we take up service for God in relation to a sanctified sphere. Only as we judge ourselves in the light of the cross of Christ shall we be prepared to sever ourselves from all external defiling influences.

In closing we turn to the verse we read in Galatians 5: 22-26. "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." This is the ninefold fruit which ought to characterize us as sanctified, and it will do so if we have acted upon the next verse. "And they that are Christ's have crucified the flesh with the affections and lusts." Here is an example of the meaning for us of the razor on "all their flesh." Certain things connected with the flesh appeal to us while other things horrify us, but in the power of the Spirit of God we crucify the flesh with its appealing things as well as its corrupt things. We live in the Spirit and are exhorted here to walk in the Spirit. A sad catalogue of the works of the flesh is given to us a few verses earlier in the chapter, but as walking in the Spirit we shall be characterized by the fruit of the Spirit. This is how we respond to the revelation which God has given to us; He has given us of His Spirit that we may do so.

May we truly answer to these things, and thus shew that we do appreciate the movement which God has made towards us. By so doing we shall receive increased light into our souls, and be a help and blessing to our brethren, while at the same time enjoying more fully all that God has called us into by His infinite grace.

Introduction to Romans

Introduction to Romans

Romans 1: 1-7

G. Davison

Mar/Apr 1971

In considering briefly the inspired introduction to this great epistle, it may be of interest to consider the character of the vessel used by the Holy Spirit to write it. Who was this man who describes himself as the "bondman of Jesus Christ"?

We first read of him in the book of the Acts as being present at the stoning of Stephen (Acts 7: 58). He later confirmed that he was consenting unto the death of Stephen (Acts 22: 20). The account the Holy Spirit has left on record in the first eight chapters of Acts leaves us in no doubt that, at that time, he was a hater of our Lord Jesus Christ. He informs us himself that he came of the tribe of Benjamin (Philippians 3: 5). Like his former namesake Saul the son of Kish (1 Samuel 9: 1, 2), who hounded David the anointed of God, intent upon his destruction, Saul of Tarsus was just as intent upon the extermination of the Name of Jesus — David's greater Lord. These two men of the tribe of Benjamin were naturally true to type for both characteristically were "ravening wolves" (Genesis 49: 27). Could a more fitting vessel be found both as an example of the power of the gospel, and as a willing devoted servant to pass on the good news to others? — not now as Saul of Tarsus but as "Paul a bondman of Jesus Christ." We understand that Saul means "asked" — probably a reference to the fact that Saul the son of Kish was asked for by the people. "Make us a king to judge us like all the nations" (1 Samuel 8: 5). We are also told that Paul means "little." If this is so how significant that this truly great man should willingly speak of himself as "the bondman of Jesus Christ," for that is the true rendering of the word "servant"".

Thus Paul was led of the Holy Spirit to describe himself as a bondman of Jesus Christ and an apostle by calling. As such he was "separated unto the gospel of God," v. 1. We have often heard that this word translated "gospel" simply means "good news," or "glad tidings." We may well ask — what better tidings could guilty sinners hear than that a Saviour had been provided by God who would set them in right relations with Himself if they would but accept the One He had provided, owning and confessing Him as their Lord? (Romans10: 9).

We are next told that this presentation of the Son of God as the Saviour had been long promised in the prophetic writings of the Old Testament. That promise having been now carried into effect was an assurance of the faithfulness of God. Then as to the theme of the gospel it is "concerning His Son Jesus Christ our Lord." All that has been effected both for the glory of God and the blessing of mankind is centred in this blessed Person — "His Son" — who, coming into this world in Manhood was of the seed of David. It is striking that in the genealogy of Joseph (the supposed father of our Lord) many kings are named but only one is so called — "David the king" (Matthew 1: 6). Thus we are assured that the One born of this kingly line would be a deliverer. When Solomon came to the throne it is recorded that he said, "But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent," (1 Kings 5: 4). We can but conclude that David had subdued all, and thus stands out as a type of our Lord — the mighty Deliverer of mankind. What good news indeed that the Son of God has come into this world in Manhood, subduing every opposing force against the rights of God, and thus opening a way of complete deliverance for all who are wise enough to trust in Him and own His rights in Lordship over them!

This delivering power in the hands of our Lord was amply demonstrated by Him in His pathway through this world. While His own resurrection was the greatest act of power effected in this world, verse 4 refers to the fact that He demonstrated that power on at least three occasions during His ministry to Israel. These acts of power should have convinced all that He was in truth the "Son of God," (verse 4). His own resurrection was the crowning witness to the glory of His Person.

As alive from among the dead and glorified in the presence of God, His voice had been heard from the glory by the apostle, calling him in infinite grace to be His representative to the nations. The glorious testimony of the apostle was that the once dead, but now living and glorified Saviour, is the great Mediator between God and men. Blessing was now to be obtained by faith in Him, not by any works of law which the sinful race of men were utterly unable to perform. What was now required from men was a work of faith, and that work is summed up in one word "obedience," (verse 5).

Writing to these saints at Rome Paul assures them that, having believed the gospel which he declared to them, they were now "the called of Jesus Christ," and as such were attached to Him in heaven above, with His Name resting upon them. Not only were they blessed through Him, but they were to be His representatives in this world. He then assures them of another blessed fact which was true of them — they were "beloved of God"; and the great desire of the apostle for them was that they should be in the enjoyment of the grace of God with His peace filling their hearts. With this he commits them to "God our Father, and the Lord Jesus Christ," (verse 7).

Such in brief is the introduction of the apostle to the saints "in Rome." He then proceeds, under the guidance of the Holy Spirit, to outline the great truths of the gospel of God which fill out this very important and needful epistle.

Salvation

Salvation

G. Davison.

May 1958

The present salvation of God which reaches man through the gospel, is the power of God in operation to free man from every force which holds his soul in bondage, whether it be Satan (Col. 1: 13), the world (Gal. 1: 4), or sin (Rom 7: 24); that being delivered and supplied with new divine power in the gift of the Holy Spirit, he may be able to serve God acceptably in the midst of a hostile world.

The Secrets of Wisdom

The Secrets of Wisdom

Job 11: 1-9; 1 Cor. 2: 6-10; Rom. 11: 33-36.

G. Davison.

May/June 1959

In turning to these Scriptures I have in mind to pass on a complementary word with regard to the vastness of the scope of the Divine revelation which came out so remarkably in our Bible reading this afternoon. We were affected, too, by the grace of our God in calling the great apostle Paul in order that he might be the vessel to pass on to us the administration of the mystery, that we might be enlightened in relation to the realm where God is working for His glory by Christ Jesus. Through infinite grace we are called to have part in the assembly, the vessel formed to contain the light of that revelation. We are thus enabled to walk here in the light of that administration — a word which means the house-law — whilst we have in prospect the day of the display of the glory and ultimately the eternal day. We know that the assembly will have her part in the new heaven in that day which Scripture calls "the day of God," (2 Pet. 3: 12). With a view to both contrasting and building up a little on that line, I have ventured to read these well-known verses to you.

The outstanding feature of the book of Job is the introduction of a Divine problem to which three men, searching human wisdom, endeavour to find a solution. Beloved, everything in the Divine circle is a mystery. It is all a problem so far as human wisdom is concerned, and God intended that it should be so; but in His wonderful grace He has given us the ability by His Spirit to understand these Divine mysteries. That is why these things are called mysteries, to be understood only by those who have the Holy Spirit of God as Teacher. They are utterly beyond the natural intellect of the men of this world. So these three men, apparently the wisest men of the day in which they lived, attempted to solve the problem of the sufferings of Job by their combined wisdom, but they were utterly unable to find the key to it. We are all well acquainted with that which befell Job. His wealth gone; his family of ten children gone; his health gone, and this once great man is found sitting in ashes and scraping himself with a potsherd. God allowed every difficulty which can come upon us in our pathway through this world to beset Job. All our testings come in these three spheres in our personal history with God; either in our business, or in our families, or in our health. We do not speak of service in the assembly but of our personal, secret history with God. We know that Satan was the cause of it all so far as the immediate circumstances were concerned, but we must remember that God was behind Satan. Do not let us think that Satan can take things out of the hands of God in relation to any one of His children; not for one moment can he do this. We know from chapter 1 that it was not Satan who raised the issue at all; it was God Himself. God discerned that there was something lacking in Job, wonderful man though he was, and God desires that defect to be remedied for, although God did say Job was a perfect man, yet He wanted to make him more perfect. You may tell that is not good English but we shall see how it comes to pass in this book. God said in chapter 1 he was perfect but in the last chapter he was more perfect. I judge he was perfect without at the outset of this history, but he was perfect also within at the end. Not only was his walk right, but ultimately his heart was right. The fly causing the stink in the ointment was Job's thinking that his righteousness was of himself, but he had to learn it was altogether of God and, as the result of this severe trial, he did learn that lesson. Satan was just the being for God to use in order to accomplish what He desired to do in Job. God allows things to work that way at times and it worked with Job. Satan attempted to turn Job against God, but all he succeeded in doing was to destroy that one thing in Job which God wanted removed. Let us not forget that God is behind Satan, whatever He allows him to bring against His servants.

Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, these three wise men, the princes of the day in which they lived, conspired to show Job where he was wrong. Elihu we leave out for the moment, for he was the one man wise enough to speak for God. Eliphaz was an experimentalist; he would have solved this problem by what he had learned through the sight of his eyes as he said, "Even as I have seen," (Job 4: 8). Much knowledge has been gained in this world by men who watch birds and animals, and who by observing their different habits have a good idea of the things which mark them in the environment in which they live. Like Eliphaz, they have received their knowledge by observation.

Bildad says as it were, "It does not matter what we have seen with our eyes in our day, we ought to listen to those who went before us and who know better than we do." So he says, "For enquire, I pray thee, of the former age," (Job 8: 8). Bildad had received his knowledge by inculcation, preferring to use his ears in preference to his eyes.

Zophar scorned what was obvious to the eyes of some people, nor was he interested in what his forbears had taught; he thought he was clever enough to solve this problem himself as he said, "the spirit of my understanding causeth me to answer," (Job 20: 3). We venture to suggest that he preferred to use his own wisdom by what men call intuition.

Eliphaz used his eyes; Bildad used his ears; and Zophar used his brains. Not one of them found the solution to this problem by human wisdom however that wisdom was acquired. How rightly it has been pressed upon us that only by the Spirit of the Father dwelling in our souls can we understand these Divine mysteries, and which we now have intelligently in our hearts as Divine light. Had it depended upon our eyes, or our ears, or our brains, what should we have known of these wonderful things? Did not our Lord say, "I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and has revealed them unto babes," (Matt. 11: 25). How content we are to be in the position of babes, quite prepared to listen to what God Himself would tell us of these things.

Eliphaz was an experimentalist; Bildad was a traditionalist; but Zophar was a materialist. We turn again to his words, "and that He would shew thee the secrets of wisdom, that they are double to that which is," (Job 11: 6). Zophar of course thought he knew all about them, but he did not know the first thing about them. This present creation is a provisional state of things, and every one of us can observe the visible things of heaven and of earth by our natural senses as we read in Romans 1: 20, but the secrets of wisdom are "double to that which is."

Behind this material creation, God is working out that which cannot be discerned by natural eyes or understood by natural intellect. While all can observe natural phenomena around us on every hand, only those who are taught of God can receive the spiritual things which underlie the material creation, "the secrets of wisdom . . . double to that which is." God is not only seeking to interest us in the material creation, where all with ordinary intelligence can be instructed, He has given us light as to why He brought this creation into being. He is instructing us to-day concerning that which lies behind it all, the working out of His eternal plan for His own glory and the glory of Christ, involving the blessing and ultimate glory of each one of us. I believe these things to be "the double."

Zophar goes on to say, "Know therefore that God exacteth of thee less than thine iniquity deserveth." How this man in his materialism blunders on! God is not an exacting God and was not exacting anything from Job because of his sin. Zophar, like the other two, had been trying to persuade Job that God was dealing with him because of some secret sin, but we know from the outset of this book that God had said Job was righteous; quite the contrary to the deduction of this materialist. But he goes on, demanding of Job, "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?" Obviously in that day, and particularly to Zophar, the answer is found in a word of two letters, NO. We must write "no" over this chapter so far as Zophar and his two friends are concerned. If Zophar came to us to-day and in his sarcastic manner should say to us, "Canst thou by searching find out God?" are we going to say NO? Thank God we are not. We can find Him out; yea, we have found Him out. We each in our measure know something of the details of His plan, that which gives expression to the desires of His heart and that which He is working out for His own glory. We know why He created the universe, what He is doing with it today, and what He will yet do with it in the world to come. We may thank God that we have by searching found Him out, but we have not used the means which Zophar attempted to use, or we should not know any more about God than he did. We have found Him out by the Holy Spirit, for "the Spirit searcheth all things, yea, the deep things of God"; or "the depths of God" as we know the word means.

We listen again to Zophar demanding of Job, "It is as high as heaven; what canst thou do? Deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea," (vv. 8, 9). This is the only place besides Eph. 3 where these four dimensions are referred to in Scripture, so far as I know. Truly the knowledge of God is as high as heaven, but we have ability to rise to these heavenly things as we have seen; "deeper than hell" would carry us in thought to the cross, where the Son of God went down into death in order that He might overthrow every force opposed to the will of God, and lay a foundation upon which God could righteously work for the satisfaction of His heart. "The measure . . . longer than the earth" we believe refers to the counsel of God before time began and which will reach to the new scene when time has ended. "Broader than the sea" would take in all things in heaven and all things on earth, headed up in Christ, and soon to be displayed in the world to come. So beloved, we have found out God. We note another interesting point here. Zophar speaks of the height, and depth, and length, and breadth; whilst the apostle Paul, writing under Divine inspiration, speaks of the breadth, and length, and depth and height; quite the other way round, for they were working from two different ends. Trying to reach what is spiritual through that which is material is labour in vain, but beginning with Christ in glory, the centre in Whom all is established, leads to enlightenment in the deep things of God. Christ at the centre of a circle of glory is the spot from which we reach out in thought to the breadth and length and depth and height, and He is the One Whom the apostle desired might have the central place in our hearts, and he directed his prayer to that end.

Moving on now to the verses we read in 1 Corinthians 2, we have the New Testament answer to these words of Zophar. Writing to these clever Corinthians, Paul reminds them of the Divine sphere into which they had been brought, and of what he, as used of God, had ministered in that sphere. "Howbeit we speak wisdom among them that are perfect," (verse 6). This word "perfect" means "full grown." Now the Corinthians had been saying that what the apostle taught was very elementary and they no doubt thought they knew far more than he could tell them. But the apostle shows them that they had been so engrossed in the wisdom of this world that they were not able to take in that which was connected with the hidden wisdom of God. We do well to lay this to heart, for we do not discern the things of God in or by the wisdom of this world. Indeed, the more place we give to the wisdom of this world, the less capable we shall be of understanding the hidden wisdom of God. That was where the Corinthians had failed, and Paul had to write to them, "And I, brethren, could not speak unto you as unto spiritual but as unto carnal . . ye are yet carnal . . . and walk as men," (1 Cor. 3: 1-3). It was among those who were perfect, those who had grown in the things of God, that he speaks of this hidden wisdom, Divine wisdom which could only be communicated by Divine means and apprehended by Divine power in their souls. We are left in no doubt what that power was, it was the Holy Spirit of God. "Communicating spiritual (things) by spiritual (means)," (verse 13, New Translation).

In communicating these spiritual things he did not do so by "the wisdom of this world, nor of the princes of this world, that come to nought," (verse 6). With all their plans and inventions, and the objectives to which the wise men of this world are straining, God has written over it all — NOTHING. The day will come when it will all vanish like a puff of smoke. Why waste our time upon it? Only what has been of God, what He has planned and is carrying out for His own glory will remain; but that is just what the wise men of this world know nothing about, as we see from these verses. "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world for our glory." So far as I know this is the only thing ever said in the New Testament to be ordained for our glory. We read of that which God ordained for His glory and for the glory of Christ, and through grace He brings us into that sphere, but here it says that He ordained this hidden wisdom for our glory. Oh! that we valued it more. "Which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory," (verse 8). It does not say they did not know Christ, but they did not know of this hidden wisdom, and the result of not knowing was they crucified the Lord of glory. They did in their day just what Satan did in a lesser way with Job. In trying to destroy Job as a perfect man and destroy his faith in God, he only did what God wanted to do with him; and in seeking to destroy the Son of God the princes of this world did but carry out what God had determined for the fulfilment of His own thoughts and the securing for Himself that which He had ordained before the foundation of the world. You will remember how these two things are seen together in Acts 2: 23, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." Truly as one has said, "the fell destroyer will ultimately learn that he has, all unwittingly, played into the hands of eternal love." So much for the boasted wisdom of this world.

We reach now the New Testament answer to the three friends of Job, and the uselessness of the wisdom of this world, no matter in what day or under what circumstances it intrudes itself into the things of God. We read in 1 Cor. 2: 9, "But as it is written, Eye hath not seen" — goodbye, Eliphaz; "Nor ear heard" — goodbye, Bildad; "Neither have entered into the heart of man" — goodbye, Zophar. Beloved, we do not need them to unfold to us the depths of God; they do not know them and they are all wiped off in one stroke in this verse. I remind you of a correlative passage to this in Matthew 13: 16, "But blessed are your eyes, for they see; and your ears, for they hear." Then in verse 51, "Jesus saith unto them, Have ye understood all these things? They say unto Him, Yea, Lord." How favoured we are with eyes to see, ears to hear, and hearts to understand, while all the wise princes of this world go blundering on without the slightest idea of where they are going or what the end is going to be. We can go on calmly in the light of what God is doing, waiting for the next event in these Divine movements without the slightest fear of these movements breaking down or of that end not being reached. All is in the hands of God, administered by Christ and effected by the Holy Spirit. In the light of it all we are moving on to the grand climax which, so far as the present condition of things is concerned, will be at the coming of our Lord Jesus Christ to take us to be forever with Himself. "God hath revealed them unto us by His Spirit; for the Spirit searcheth all things, yea, the deep things of God."

Turning to our last Scripture in Romans 11, we have a third reference to Divine wisdom. In Job 11, we have read of "the secrets of wisdom," and in 1 Cor. 2 of the "wisdom of God in a mystery," and here we have "the riches . . . of wisdom" (verse 33). In these three chapters of Romans 9, 10, and 11, we have an outline of the dealings of God with His earthly people Israel. He has turned aside from them as a nation to-day, in order that He may form the assembly by the present gospel going forth to both Jews and Gentiles as we read in Romans 16: 25, "the preaching of Jesus Christ, according to the revelation of the mystery." In Romans 9, we read of His past dealings with them; in Romans 10, His present dealings; and in Romans 11, His future dealings. In each chapter we have a reference to Christ as we should expect. In Romans 9: 5 it is a reference to His birth, "of whom as concerning the flesh Christ came, Who is over all, God blessed for ever." That looks backwards. In Romans 10: 7, "Who shall descend into the deep?" (That is, to bring up Christ again from the dead). That is His present place in resurrection, as verse 9 assures us. In Romans 11: 26, "There shall come out of Sion the Deliverer." That obviously looks on to the future. We see in Ephesians the breadth of Divine counsel and we read there that all things in heaven and on earth are headed up in Christ. These three chapters in Romans deal with the earthly side of the inheritance, involving the restoration of Israel and their taking the lead among the nations as the head and not the tail in the establishment of the world to come. Christ maintains a link with them according to these three chapters, and He it is Who will eventually deliver them and put them into their place at His appearing. Christ is the centre of all, all is headed up in Him, and he will bring all into line with the counsel of God.

As the heart of the apostle is moved by this wonderful unfolding of the working of God, he is constrained to break forth into this note of praise, "O the depth of the riches both of the wisdom and knowledge of God!" Wisdom is resource to carry out the details of counsel. "How unsearchable are His judgments, and His ways past finding out!" That is what perplexed Eliphaz and Bildad and Zophar; to them indeed the ways of God were unsearchable, and past finding out. If the apostle says the same thing here, he obviously refers to the realm of human reasoning, as his next words show. "For who hath known the mind of the Lord? or who hath been His counsellor?" What a display of the greatness of God, His resources, His riches, His wisdom, His knowledge! He has planned it all, and He has sufficient resources to effect it all, and at last it will all eventuate in the display of His glory in the world to come, so far as this universe is concerned. "For of Him, and through Him, and to Him, are all things; to Whom be glory for ever. Amen." "Of Him" may be a reference to God the Father and Source of all; "through Him" a reference to the Son, the active instrumental Agent in bringing it all about; "to Him" a reference to the Holy Spirit Who secures all and holds it for the pleasure of the Godhead. This is the realm in which the Godhead is working, a realm utterly beyond the understanding of any human intellect. We are glad to take the place of babes in relation to it, so that with subject spirits we may be taught by the Holy Spirit Who searches out for us the depths of God, to the end that we may know something of the secrets and the mystery and the riches of wisdom. It will eventuate in the establishment of the assembly in glory, and the restoration of Israel with the Gentiles all in their places surrounding them. All will be seen in their rightful places in the world to come and it will call forth a note of praise to God "to Whom be glory for ever. Amen."

Serving Till He Come

Serving Till  He Come

Luke 12: 35-43

G. Davison

Oct/Nov 1964

As having been engaged in our readings with the various aspects of the coming of the Lord, one would desire to raise the question as to what effect these truths are to have upon us whilst we await His return. This section of Scripture lies very much on one's heart, and I want with the help of the Lord to pass on a very practical word as to our service in this world as having in view His coming again.

Some years ago, while quite young in the faith, I had the privilege of hearing an address on the verses preceding those we have read together, and the impressions gathered that evening remain with me still. The points made in that address may be of help to others as they were to oneself.

It was suggested that this was a dissertation on discipleship, seen under four headings. In the first section, Luke 12: 1-3, the thought stressed was "no covering," the key for this being found in Luke 12: 2, "For there is nothing covered, that shall not be revealed." The next section, Luke 12: 4-12, gives us the thought of no "cowardice" as seen in Luke 12: 4, "Be not afraid of them that kill the body." The third suggestion is in Luke 12: 13-21, and in this section we have the suggestion of no "covetousness"; the key for that being in Luke 12: 15, "Take heed, and beware of covetousness". The last section is in Luke 12: 22-34 , and here we have the thought of no "care," "Take no thought for your life" (Luke 12: 22). These four features — no covering, no cowardice, no covetousness and no care — occupy the teaching to Luke 12: 34. From where we begin to read (Luke 12: 35) another word is suggested, which is no "carelessness." It is this we have in mind in the section we have read together.

We see in verse 35 that the thought of alertness is stressed by the Lord, "Loins . . . girded" has in view active service; "lights burning" suggests that we are to be living witnesses of our Lord. Two words were pressed upon us in our readings, "stand firm" and "hold fast." If we stand firm we will not give way, and if we hold fast we will not give anything up. Here are two similar words suggesting active service and living witness. If these things are true of us in practice then the next verse will also be true, "And ye yourselves like unto men that wait for their lord." Brethren I ask myself as I ask you, are we like men who wait for their Lord? Do we appear like men who are waiting for the coming of their Lord? This is a most testing word for us all, what do we look like as we pass through this world?

The Lord Jesus uses the parable of a wedding, that is His coming is connected with joyfulness as far as we are concerned. It will be connected with sadness for those who do not know Him as Saviour, but to us it is a joyful expectation. Often one has heard it said that for the saints His coming is like a thief in the night. Far be the thought. What, has it to be said of the saints that His coming is unwanted; unlooked for, as a thief in the night? Indeed no, that aspect of His coming relates to the world, not to His saints. We are awaiting His coming, looking for it as we sing, "In hope we lift our wishful, longing eyes." Verse 35 suggests alertness so that at His first knock they are ready to receive Him. May this increasingly be the attitude of our hearts as the fruit of the consideration of this theme.

What a reward for watchfulness is seen in the following verse! In answer to our service for our Lord here, He says He will serve us there. We are to sit down with Him when He comes, active service down here will end at that time. May we take care not to sit down now; it is activity today but rest in that day, and all active service in this day will have its reward in that day. Let us not be careless about these things, taking care lest we are tempted to sit down before the time.

In the next verses we have references to the Lord's coming in the words, "second watch, or in the third watch," verse 38. As a point of interest we may look into what is said about these expressions in other parts of Scripture.

It appears that the night, like the day, is divided into four sections — the third hour, the sixth hour, the ninth hour and the twelfth hour. This according to Jewish time is calculated from six in the evening until six in the morning, and so from six in the morning until six in the evening. While both the day and the night appear to be so divided, names are given to these four night divisions which could not be applied to the day. Hence we read of the first watch, second watch, third watch and fourth watch. Along with this Mark uses other four terms, "at even, or at midnight, or at the cockcrowing, or in the morning" (Mark 13: 35). If we take careful note of the parable of the virgins in Matthew 25 we find that it does not say the bridegroom came at midnight, but "there was a cry made, Behold, the bridegroom cometh; go ye out to meet him." This aroused them at midnight, but it does not say he came at midnight. It has long been taught that this parable refers to what took place one hundred and thirty years ago, when the hope of the coming of our Lord was revived in living power in the hearts and lives of many saints of God. Thus we are past midnight.

Moving on in thought to Matthew 14, when the Lord appeared as walking on the water, we are told it was the fourth watch. How often we have rightly heard that passage used in setting forth the assembly as identified with our Lord, in contrast to Israel as seen in the boat? Peter is seen as a pattern of this when he left the boat to join Christ on the water. As the Lord reached the boat Peter was with Him, an apt picture of the Lord bringing us with Himself when He comes for the relief of Israel. That will be in the fourth watch, the last watch of the night; His coming will thus end the night and usher in the day.

With these references in mind we look again at the record in Luke and now see that the second watch is coincidental with midnight, and that the third watch precedes the fourth. It is striking that these two only are mentioned here. It is clear that we are past the second watch, and at the third watch our Lord will come for His own. Matthew 25 refers to midnight, and in Matthew 14 to the fourth watch, because the appearing is in view in that gospel as having the establishment of the kingdom in mind. To use well-known words the heavenly company is in view in Luke, those whose names are written in heaven (Luke 10: 19). The Lord will come in the third watch to take us to heaven; He will publicly appear in the fourth watch for the salvation of Israel, and when that occurs we shall be with Him.

LUKE 12: 41-44

As Peter listened to the Lord's discourse recorded in the previous verses, his curiosity stirred him to ask, "Lord speakest Thou this parable unto us, or even to all"? (verse 41) That these instructions are for those who profess to be disciples is clear from the succeeding verses, for no true believer will ever have "his portion with the unbelievers." The Lord alone knows those who are true in heart; we judge by the conduct one of another, and these verses indicate the marks by which true servants are characterized. It is imperative that we who do belong to Him as servants to a Lord should pay heed to these warning words. How good to ask in language drawn from another testing occasion "Lord, is it I?"

Without definitely indicating to whom He was referring, the Lord answered Peter by asking him a question, but do we not plainly discern that the question involves everyone of us? "Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?" (verse 42). We sometimes refer to such passages as abstract. The value of these abstract statements is that we can all put ourselves into them, and this doubtless is what our Lord intended. The word "steward" here indicates a household servant in contrast to a labourer in the vineyard, and it would perhaps suggest our service to the saints in the assembly. Where does such service come into evidence? In the local gathering to which we belong. Are we giving that which we are capable of giving to help the interests of our Lord in the gatherings to which we belong?

Two things are said to mark such a servant — "faithful and wise." "Faithful" would indicate a sense of responsibility to the Lord, and "wise" would suggest the ability to know what and when to minister. We are all concerned in this, for all have some measure of ability, and how good it is when we use the ability which the Lord has given us to further His interests among His people. There is surely a call for faithfulness and for wisdom today.

A further word of encouragement is given to us in the next two verses. "Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath," (vv. 43-44). Faithful service today will be rewarded by the Lord in His administration of the world to come. This is seen in the parable of the pounds, "Well, thou good servant; because thou hast been faithful in a very little, have thou authority over ten cities," Luke 19: 17. As in that parable, so here, rule in the world-to-come is the reward offered.

Lastly, we see that this service is to go on until the coming of the Lord. We know that those who first heard these instructions have long since left this scene of labour, and will not be here "when He cometh." Yet the indication is that there will be some servants actively serving when the Lord comes. It may be our privilege to be here when that moment arrives, and if so how happy to be found "so doing" at the very moment when He comes to take us to be with Himself. When He comes for us all opportunities for service here will cease; in the light of this may we be preserved from carelessness as to these instructions, and may we seek grace to be actively serving Him until we see Him face to face.

The End

The End

Matt. 24: 3; Rom. 10: 4; 1 Cor. 5: 24-28; Heb. 9: 26; Rev. 22: 13.

G. Davison.

June 1958

We have seen in our reading how important it is that Christ is the beginning of everything for God and I want to add a complementary word about the end. We have read of this in Rev. 22, where our Lord is spoken of as both the beginning and the end, and I want, the Lord helping me, to point out a few things which are more connected with Him as the end. It is well to see that not only did our Lord bring all in, as the beginning, but the purpose for which He brought these things into being having been served, only He can end them. The One Who brought them in, is the only One Who can take them out; all is in His blessed hands both to begin and to end.

According to the New Translation, Christ speaks of Himself first of all in Revelation 1 as the Alpha and the Omega; in Rev. 21 as the Alpha and the Omega, the beginning and the end; and in Rev. 22, which we have read together, as the Alpha and the Omega, the beginning and the end, the first and the last. We understand these three things to convey language, work and being. As the Alpha and the Omega, Christ is the embodiment of all that God has to say; as the beginning and the end, He is the embodiment of all that God is doing; as the first and the last, He is the embodiment of all that God is in His nature and character. He ever spoke for God in revelation; He ever acted for God in creation, and all because He is God as this last descriptive phrase assures us. For the bearing of this description, we need to turn to Isaiah 44: 6 where it is used to convey something of the greatness of God, His absoluteness. It is striking to notice in the gospel of John that three times it is recorded there was a division because of Him; in John 7: 43, as to Who He is; in John 9: 16, as to what He did; and again in John 10: 19, as to what He said. Now in the first we see a link with the first and the last — Who He is. In the second, a link with the beginning and the end — what He did. In the third, a link with the Alpha and the Omega — what He said. Clearly they did not know Who He was and consequently could understand neither what He did nor what He said. We may thank God that we know Him as the Son of God and have light in our souls as to what He does and what He says. It is as the end that we desire to speak of Him but we were led to these other names as they all stand in combination to give us a view of His greatness and glory in His acting for the pleasure of the Godhead.

Seeking to keep these Scriptures we have read in historical order, I ask you to turn first to Heb. 9: 26. Here we have the entrance of Christ into this world at the end of the age to put away sin. We know that He was not the beginning of sin; this, as we know, came in through the devil who sinned from the outset. When we speak of Christ as the beginning, we mean all that had its beginning for God, but sin came in through the rebellion of Satan who introduced it into this world through Adam. We know that, beginning with Abel and running right through the typical system, sacrifices for sin were offered, but the blood of neither bullocks or goats could ever take away sin. For this Christ came into the world, and by one decisive act He has brought this matter to an end judicially for the glory of God. Its effects have not yet been seen in their entirety, but the work has been done by which He will put away sin from the universe. This, we believe, was in view in the words "Behold the Lamb of God, which taketh away the sin of the world," John 1: 29. It began with Satan, but is ended by Christ already for the glory of God and will be seen to be gone for ever when the new scene is introduced into which sin with all its consequences will never come. Here we are tonight with that question settled for us and settled for ever.

Turning to Rom. 10: 4, the testimony going out in the gospel now is, "Christ is the end of the law for righteousness." Following His work upon the cross we learn now that instead of the law with its works being the ground of righteousness, Christ is the end of this for those who believe. Who but He could ever bring the law to an end, and introduce something infinitely better as a means of men being right with God? We are assured He brought in the law and only He can take it out. Apart from Him, the Jews under the law had no way out of it, but we read in John 10 that He came into that fold to open the door for them to come out, so that He might lead them in to salvation. Out of the fold into the flock. For a Jew to attempt to leave the fold apart from Him would be apostasy, but He has opened the way by bringing the law, as a means of blessing, to an end, and opening up a way into salvation by His resurrection from among the dead. He ended that age of law which could never bring man into forgiveness and justification.

Turning now to Matt. 24: 3, we hear the disciples asking the Lord when the end of the age would come. The age here is the age of the times of the Gentiles, and it is an interesting question how and when it is going to end. It may seem as though man is being allowed to do as he likes with no one to stop him, and this very chapter tells us that things will get worse towards the end; but there will be an end, and Christ is the One Who will end it all. Neither plans nor leagues by men will ever end this wickedness, but the appearing of Christ will. Every outstanding question on this earth will be solved by Him at that time; He will end all the rebellion, all the wickedness, all the trouble among the nations, and will fill the universe with the glory of the LORD as the waters cover the sea. He will bring to an end the times of the Gentiles, man's day, and will bring in His day with all its blessedness as outlined in the prophetic word. Then will be brought about the reconciliation of all things of which we have spoken so much in our readings.

This links with the last Scripture we have before us in 1 Cor. 15: 24-28. "Then cometh the end . . . when He shall have put down all rule and all authority and power. For He must reign, till He hath put all enemies under His feet." Rule would be that of the kings of the earth; authority would be that of Satan; and power would be the power of death; and in this order they will be dealt with by Christ. The last enemy, death. We read that even that kingdom will be brought to an end by Christ when He hands it back to God. He will bring in that kingdom to effect the reconciliation of all things, and when that is accomplished at the end of His reign, He will hand that authority back to God, for the end of time will have been reached. I am persuaded that when He hands back that kingdom to the Father, all things will be as perfect as when they came from His hand in the original creation. He will bring time to an end and usher in the new heaven and the new earth where God will be all in all. This is the last end, for what is brought in after that will never have and end. Then, as the fruit of all that Christ has done, complete recovery will have been accomplished before the first order passes away, and there will be a scene where sin will never come, and where reconciliation will never be needed, but all things will be new and all things be of God. I think I have rightly judged that God all in all is Father, Son and Holy Spirit. Wonderful to see that the Son still abides subject in His Manhood, the link in that day between God and man.

So He Who is the beginning of all will end all for the glory of God. Who but He could do this? He brought it in for the pleasure of the Godhead and its purpose having been served, He takes it out for the pleasure of the Godhead, for the One Who is the beginning is also the END.

Transformation

Transformation

2 Cor. 3: 1-16; 17-18; 2 Cor. 4: 1-7.

G. Davison.

May 1960

We have seen the effect in Stephen of the change of dispensation consequent upon the introduction of Christianity into this world by the coming of the Son of God. In the verses read we see how that change is brought about in those who are called to share in the blessings of the present dealings of God with His saints. We have it in these verses in doctrine, followed by the manifestation of that doctrine in the life of the apostle Paul as a pattern to all who are the subjects of this new covenant ministry.

When the apostle asks the question, "Do we begin again to commend ourselves," he infers — "Do we need to bring a letter to you to assure you that we are genuine, upright saints of God sent out apostolically with the truth of the gospel of the glory? He had no need of such a letter for their assurance. Nor, as he goes on to say further down, did he need a letter to prove his apostleship. Had any one asked Paul, "Are you sure you are called to this work?, he could have replied, "If you have any doubts about it, go to Corinth, and you will see the effects of my calling." The saints in Corinth were his epistle, his letter of commendation as to his apostleship.

He then turns to a second and more important point when he reminds them that they were also the epistle of Christ; they represented Him before the men of this world. It is this which we have in mind in reading these verses. We, like the Corinthian saints, are the representatives of Christ in the places where we live. We may well ask ourselves, "What sort of a representation am I giving?. He does not say they ought to be such an epistle, but rather affirms that they were this, whatever kind of a representation they were actually giving. There can be no hiding of this fact, for he says of them, "manifestly declared to be the epistle of Christ." Once we have declared ourselves to be believers on our Lord Jesus Christ, we are looked upon as His representatives, and what we do or say is regarded by men of this world as the actions of Christians. Do we appear merely as men who attend religious meetings, or is Christ seen in manifestation in our live?

The effect of the ministry of the new covenant is to produce in us conformity to the likeness of Christ, in order that we may be a true representation of Him. We are His epistle; we ought then to be like Him, seeing that we are His letter of commendation to this world. It involves, beloved brethren, being on our guard at all times, lest we give a false representation of Christ.

What then is this new covenant which produces such features in us? It is not a set of rules and regulations, for the apostle goes on to say, "written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." If we set out merely to keep the precepts of Scripture as a set of rules, we shall not be any more successful than the children of Israel were. The new covenant is not an objective code of regulations, but a subjective power in our souls, whereby Christ can more and more be formed in us with a view to His features being seen in testimony If Israel could not keep the precepts of the law because they lacked the inward power to do so, how can we hope to keep the greater precepts of Christianity if we do not possess the inward power to do so? That is why Paul says, "written not with ink, but with the Spirit of the living God." It is Christ written on the heart by the Spirit. Nor is that word "living" without point, for what is written by the "Spirit of the living God" is written livingly, to come out in our lives. Dear brethren, Christianity is a living matter, not merely a moral code which we endeavour to keep. The gift of the "Spirit of the living God" I believe to be the new wine in the new bottles of which we have been reminded. The power is within, in order that the light might shine out.

If we pass over the parenthetical portion of our chapter, and connect the end of verse 6 with the beginning of verse 17, we see how this is brought about. "The letter killeth, but the Spirit giveth life . . . Now the Lord is that Spirit." The translators say this is a difficult passage to translate as they are not sure which verses apply to our Lord as the spirit of the new covenant, and which verses apply to the Holy Spirit. A simple view of this may be to see that all the glory of the new covenant is shining in the face of the risen Lord, and the Holy Sprit is in our hearts as the reflex of that glory; we see it established objectively in Christ in glory, and formed subjectively in the hearts of those who belong to Him and who have the liberty to gaze upon that glory which is shining in His blessed face.

The last verse, "But we all, looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory, even as by (the) Lord (the) Spirit. (N.T.) plainly shows how we are transformed. It is by occupation with Christ in glory. What is in mind is that Christ should be seen in manifestation in the lives of those who have part in this new dispensation. Note how often the apostle uses the word "manifestation" in these verses. This is something which God intends should come to light in those whom He has so wonderfully blessed. Three times the word translated here "changed" is used in Scripture. First in relation to the Lord on the Mount of Transfiguration (Matthew 17), again in Romans 12: 2, and lastly in the chapter we are considering. The first occurrence of the word gives us to see clearly what is meant by it; a complete outward change. The disciples had been looking upon the Lord, whose external appearance was that of a normal man of His times, when suddenly they saw Him shining with a glory above the brightness of the noonday sun. Externally they saw a wonderful change; He was transformed before their eyes. It does not mean a change of nature, or of mind, but a transformation, an external and visible change, and this incident in relation to the Lord clearly shews the meaning of this word. In Romans chapter 12 this transformation is brought about by the renewing of the mind, but in the passage in Corinthians it is said to be brought about by occupation with Christ in glory. Hence the new covenant ministry is not given to us only to teach us of our place of acceptance in glory; it does involve that, but it is also to form us after Christ, so that what we are as in Him in glory, may characterize us in our lives in this world.

In the next chapter we see Paul the minister of the new covenant, formed by the truth of it himself. Christ is the spirit of the new covenant; Paul was its minister, and he goes on to shew to those Christians in Corinth how he himself had been affected by it. He refers to himself as a vessel of mercy. No doubt he was referring to the mercy shewn to him on the Damascus road, but I think he was also referring to himself as still receiving the mercy which enabled him to carry out his ministry. It is good to think of the "ministry" and the "mercy" running on together in this vessel; because this was so he did not faint. His own ministry had a transforming effect upon him as we see in 2 Cor. 4: 2. "But have renounced the hidden things of dishonesty." They did not fall off like autumn leaves, as we sometimes erroneously hear, he put them off; and we need power to do the same. We may thank God that we have the power, but do we use it as Paul did? May the Lord graciously preserve each one of us from stooping to dishonest practice in any of our dealings with our fellow men! Note how this great servant speaks without fear of contradiction. He had put off dishonesty, craftiness and deceit; he was formed (we may say transformed) by the ministry he had been given to pass on to others, and he desired that the same features should be produced in them. What came to light in him was a "manifestation of the truth," not merely a ministry of the truth, but a manifestation of it. We see here his doctrine and his manner of life, welded together. He did handle the word of God in doctrine, but not deceitfully; that refers to his practice. He was what he taught.

Lastly, he refers to the gospel which he preached. While he gave such a demonstration in his life of the features of Christ, and of the features of this present dispensation, all did not believe his gospel. This was because the god of this world had blinded their minds. It was not because of the failure of the servant. Paul had a clear conscience concerning those who would not believe, for while Satan put a stumbling block in their minds, Paul saw to it that he did not put any stumbling block before them in his life.

Let us see to it that we do not put a stumbling block before the unconverted, but rather by manifestation of the truth shew to others the wonder working power of the gospel of the glory, a gospel which not only saves and fits for glory, but also transforms men in this world into the likeness of Christ. We ARE the epistle of Christ, may we give a right representation of Him to others.

Features of True Greatness

Features of True Greatness

Psalm 91: 1-16

G. Davison.

Sept 1962

I desire to call attention to the greatness and the glory of our Lord Jesus Christ which I believe shines out in this Psalm.

We cannot doubt its application to Him, indeed in the temptation the devil himself applies it to Him, and we are assured that from start to finish it is definitely a Messianic Psalm, concerning the perfect, subject, sinless, Manhood of our Lord Jesus Christ when in this world, and His going out from this world to the right hand of God in glory.

The Psalm opens with an abstract statement, "He," whoever that may be, "that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty." It is a very striking thing that both these divine titles came to light first of all in God's dealings with Abram. The title "the Most High" is mentioned in Genesis 14: 19, when Melchizedek met him after the slaughter of the kings saying "Blessed be Abram of the Most High God, Possessor of heaven and earth." The thought of God being the Supreme ruler, the Most High, is contained in that title. Secondly, after Abram, in Genesis 16, had attempted to circumvent the dealings of God in a way that resulted in the birth of Ishmael, God said to him in the beginning of Genesis 17, "I am the Almighty God." As though God would say to Abram, You thought I could not bring to pass the promise which I had made when I said "In thee shall all families of the earth be blessed," Gen. 12: 3. And so he is instructed, "I am the Almighty God; walk before Me, and be thou perfect," Genesis 17: 1. Abram had been walking before Sarah; God says, "walk before Me", and in that wonderful title "the Almighty God," He was making known to Abram that every resource was in Himself, he could give to Abram the promised son; Abram's portion was to walk before God. God as supreme in the universe, has every divine resource necessary to accomplish His will in this world in relation to one truly walking before Him.

Thus in the opening of this wonderful Psalm we have these titles, "The Most High" and "The Almighty," and if in verse 1 we have just an abstract statement, there is no doubt that in verse 2 we have prophetically the word of Christ Himself as the humble, dependent, subject Man, "I will say of the LORD, He is My refuge and My fortress; My God; in Him will I trust." If ever there was One who walked before God, One who was perfect, who was daily sustained by God in the accomplishment of His will, we see that One in Christ, as in dependent Manhood He moved in this world day by day in the accomplishment of the will of God.

We understand that the voice of the Spirit of God is heard in verse 3, in commendation of the One who speaks in the language of verse 2. This section runs from verse 3 to verse 8, and appears to be the comment of the Spirit of God in answer to the words of verse 2. Thus we find in verse 3, "Surely He shall deliver thee from the snare of the fowler." When do we need a fortress? In every attack of the devil! Was not this very Psalm quoted in the devil's attack upon Christ? Where did He find His refuge? Notice His repeated utterance — the Lord Thy God; the Lord Thy God; and as He stood for God He found a sure fortress, and was at every point delivered "from the snare of the fowler."

But again He could also say "My refuge." A refuge is needed when there is a storm. What restfulness marked Him as, in the midst of all the unrest and confusion around, He trod His pathway of perfect Manhood in the consciousness of the refuge He had in God. Yet once again, we read that He was preserved "from the noisome pestilence." As we think of that sinless perfect Man and the corruption and evil which were around Him on every hand, how delighted we are to know that He left this world as sinless and as perfect as when He entered it. Nothing of its corruption, or of its sin could leave an impress upon this blessed Man, whose every confidence was in God, and who ever moved for God's pleasure in this world. We have often noticed the Scriptures "without blemish," Exodus 12: 5; "without spot," Numbers 19: 2. Not until we reach the book of Numbers is the thought of "spot" raised in relation to a sacrifice. Without blemish would suggest without a defect; without spot would indicate without a stain; and that is what comes to light in Numbers 19, in relation to the red heifer. We have wilderness conditions in that chapter, and the only Man who passed through this world without stain of sin is Christ. At His birth He came in without defect, and in His pathway He passed through without a stain; the "noisome pestilence" and corruption and evil on every hand, but never a single stain of that evil ever found upon the Son of God. Could anyone but He put a hand upon a leper without being defiled? He alone could, and as He did so could say to the leper, "be thou clean," Mark 1: 41.

Verse 4, "He shall cover thee with His feathers, and under His wings shalt thou trust; His truth shall be thy shield and buckler." We are all surely desirous of learning a little more of the truth, but let us think for a moment of what that truth can do. By it we are shielded, guarded, protected, and preserved, and as we are found walking in subjection to it the evil in this world will not overcome us. We may have troubles, and may be confronted with many obstacles, but thank God, we have the power to overcome. If truth is our shield and our buckler we shall not only find joy in being engaged with Christ, but we shall grow to be like Him as we are formed by the truth. But the perfection of all this is seen in the Lord Jesus Christ Himself, in His pathway as a Man in this world.

The next section of the Psalm is from verse 9 to verse 13, "Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling." This, we are given to understand, is the voice of the godly remnant, borne out in testimony and in experience with God. They as it were can add their voice to the voice of the Spirit of God, He who would guide and instruct in the truth. It is the voice of those who have known something of this trust in God experimentally, and who can now bear witness in relation to the Son of God. In the beginning of Luke we have Zacharias and Elizabeth, Joseph and Mary, Simeon and Anna, each one of whom are seen bearing witness to the greatness and the majesty of the LORD. They were part of a remnant who had experience with God. Anointed by the Holy Spirit, speaking by the Holy Spirit, these people, this simple godly remnant, were there as the servants of Jehovah. They are brought before us as bearing testimony in relation to God concerning this Holy Babe. And so we have this suggestion of the voice of the remnant, those who through experience with God, have the knowledge of this Holy Babe as the One who, moving on through this world with Jehovah as His habitation, would be preserved from every attack of the enemy, spotless and sinless — the Anointed of God.

Lastly, in verses 14, 15 and 16, we have the voice of God Himself, "Because He hath set His love upon Me, therefore will I deliver Him." Why should such a blessed Man as this need deliverance? Do we not read earlier in the Psalm that He would never be in any difficulty at all? But there was a time when He was in difficulty, great difficulty and such as we may never fully understand. For in the accomplishment of the will of God, that pathway marked by such absolute confidence in God and ever lived to His pleasure, must end in Calvary's cross where He tasted death for everything. Then we have God's answer "Because He hath set His love upon Me, therefore will I deliver Him." In Psalm 22 we read (v. 21) "Thou hast heard Me from the horns of the unicorns," but prior to that He had to say "I cry . . . but Thou hearest not" (v. 2). The answer to His cry for deliverance did not come in the garden before the cross, but He was heard from the cross when the work of redemption was accomplished. How blessed are the words of Psalm 21, spoken prophetically of the Lord Jesus, "The king shall joy in Thy strength, O LORD; and in Thy salvation how greatly shall He rejoice!" And so again we read, "I will set Him on high, because He hath known My Name," Psalm 91: 14. He could say at the end of that wonderful prayer in John 17, "I have known Thee, and these have known that Thou hast sent Me." What is involved in knowing that Name? Why it is almost inexhaustible to trace the things that are spoken of in relation to the Name of God. The love of God, the grace of God, the mercy of God, are but a few of the precious things contained in that Name, and they are the very things manifested in Christ, and which He ministered here in relation to the need of mankind. He knew the heart of God; He knew the desires of God, and He knew all that was contained in that Name. He stood for the rights of God; He accomplished His will and carried out His purpose, and now we know Him as in the glory to give effect in power to all that the Father has placed in His hands. Thus we read in verses 14 & 15 of our Psalm, "I will set Him on high, because He hath known My Name. He shall call upon Me, and I will answer Him."

Just one further point, "I will be with Him in trouble," verse 15. How carefully we need to speak of the cross and the hours of abandonment, and to carefully guard the thought that Scripture does not speak of Him being abandoned by the Father. It was in the accomplishment of God's holy will, and because of His righteous judgment against sin, that that cry of abandonment was heard. We may say that the Lord Jesus was always with God for the accomplishment of His will, and when that supreme work was accomplished, we have the word from God's side, "I will be with Him in trouble; I will deliver Him, and show Him My salvation." We know that He is honoured now and set at God's right hand in the glory. "With long life will I satisfy Him, and show Him My salvation," verse 16.

Never again will Christ need to suffer; so perfectly has that work been accomplished. Long life and salvation are His as the exalted man, He who in every step of His pathway accomplished the will of God. He has sat down upon the throne, and has become the Object of our affections. We delight in being occupied with Jesus, whether in His downstooping, His pathway, His death, His resurrection, or His present place in the glory. Occupation with Him where He is will make us to be like Him. May it please God to form these things in every one of our souls, so that the power of them might be seen more and more in us in our pathway here.

Understanding

Understanding

G. Davison

Sept/Oct 1975

In writing to Timothy, his "dearly beloved son," the apostle Paul urged him to consider what he was saying, assured that if he did so the Lord would give him understanding in all things (2 Timothy 2: 7). One wonders how much real spiritual exercise is expressed in looking out some of these divine mysteries in these rather lukewarm days! We are more and more in need of real Bible study if the precious truths which were recovered for us at such cost by men raised up so specially of God are to be valued by us. With this in mind, I venture to call the attention of Bible students to two synonyms which have been of great help, in the hope that any who care to look them up may be helped also.

The first is in John 6, that wonderful chapter which sets the Lord before us as bread in a fourfold way — "true bread," v. 32; "the bread of God," v. 33; "the bread of life," v. 35; "living bread," v. 51. Our Lord spoke of Himself thus as One who could be appropriated in order that His own might obtain and be sustained in spiritual life in their souls. Note this second suggestion — "sustain" as well as obtain.

With this in view, two words are used by the Lord when He speaks of "eat" and "eating." The first (vv. 50, 51, 52, 53, 58) suggests "appropriation" — when we first gladly turned to Him in order to obtain salvation and eternal life. But our Lord uses another word — in vv. 54, 56, 57, 58, a word which rather carries the thought of "assimilation." Obviously we must "appropriate" before we can "assimilate," but do we study these precious truths with a view to assimilation? We must note also that while our Lord had spoken much of His flesh and blood, His death as a door to us to enter into life, He changes in v. 57 from these elements to "ME."

"The aorist, 'has eaten,' it is the thing done; where it is trogo, I am an eater of Christ, I go on eating. I feed on Him. It is first feeding on His death, and then feeding on Him continually" (J.N.D.). May we seek the help of the Spirit to "appropriate" these truths, and then they will become "assimilated" into our new moral beings. Only thus can we hope to enjoy in all its fulness the blessing of eternal life.

The other word we have in view is "know." It has been pointed out that two Greek words are translated "know," each having a different objective in view. These two words are — gnosis — objective knowledge, and — eido — subjective knowledge. A lengthy footnote explaining these two words is found in the New Translation (J.N.D.) of 1 Corinthians 8. We must have these truths "objectively" presented to us before we can enjoy them "subjectively" in our hearts. It becomes a test as to how much we do really possess the spiritual ministry we have been privileged to listen to. The note in 1 Corinthians 8 says, "Objective knowledge may pass into conscious knowledge, but not vice versa." Here again, the two thoughts of "appropriation" and "assimilation" seem to be in view. While we may thank the Lord for every additional thought received, we ever carry about in our hearts truths which we never forget — we know at all times and in all places that our sins are all forgiven; we know we have passed from death unto life, and many more such blessings are our constant joy; yet, so long as we are in this world and privileged to hear the ministry of God's word, we may have many more objective truths presented to us which we would seek grace in the power of the Holy Spirit to assimilate. Thus may we be more able to represent our Lord and to accomplish the will of God in our service for Him.

"This is the victory . . . our faith"

"This is the victory . . . our faith"

G. Davison.

July 1959

As we stand by this open grave, I am deeply thankful to our God for the light He has given to us in the New Testament concerning the death of a believer. I am about to read to you three questions which occur in the book of Job, the answers to which our dear brother had in his soul long before he was called to leave this world. It was because he had the answers to these questions that he looked so calmly on death; this we well know, having heard him speak so often in relation to it.

The first question is in Job 9: 2, "I know it is so of a truth; but how should man be just with God?" This first question does not deal with death, and should anyone await death in order to find the answer, he would never find it at all. After death it will be too late; it is while we have life we need to find the solution to that question for ourselves. Our dear brother had the solution in his soul for nearly seventy years in this world. Here it is in Galatians 3: 11, "But that no man is justified by the law in the sight of God, it is evident; for, the just shall live by faith". There is the answer clear and plain, for the only way in which a man can be right with God is not by his own works, but by the work of our Lord Jesus Christ. His death in meeting the righteous claims of God is the only way whereby we can be just with God. Our dear brother many years ago trusted the Lord Jesus Christ as his Saviour and the answer to the question, "How should man be just with God" was sealed to his soul by the Holy Spirit of God. Is there anyone who has not found the solution to that question for himself? We urge you to seek that solution, and you will find it where our brother found it — by taking the Lord Jesus Christ as your own Saviour. Our brother left this world without a shadow of a doubt that he was right with God, just with God, knowing that the question of his sins had been settled for ever. "The just shall live by faith."

Yet, justified and right with God as he was, he has died; and that presents another question in regard to him, and this we read in Job 14: 10, "But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he?" We may well echo that second question for we are not left in any doubt about the answer. For this we turn to 2 Corinthians 5: 8, "We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." That is where our brother is, "WITH THE LORD." I am sure not one of us who know the Lord as our Saviour have the slightest doubt about that. Note the words the apostle uses here, we are "confident" and "willing." Was ever a brother more confident or more willing as to his going to be with Christ? He was longing to be there, and at last his desire has been granted. His attitude was like that of Stephen, "Lord Jesus, receive my spirit." He is with Christ, and we can be sure that there he is in the height of bliss. Yet, this is not the end of the path of faith; a very blessed interlude it is, but not the end, and with this in view we have yet a third question and its answer to consider.

"If a man die, shall he live again?" Job 14: 14. For the answer to this question we turn to John 11: 25; "Jesus said unto her (Martha) I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live." Our brother was a believer, and is now one who believes in Jesus but at the moment is dead as to his body. Soon the moment is coming of which we read, "When He shall appear, we shall be like Him; for we shall see Him as he is," 1 John 3: 2. Our dear brother knew this very well, If for the moment he is absent from the body and present with the Lord, at the return of our Lord he will be once more in his body but in that day it will be a body of glory, like the glorious body of Christ and he, with all the redeemed, will be in heaven with and like Christ for ever. This is the hope and the portion of every believer on our Lord Jesus Christ.

As we leave this body in the care of the Lord till that resurrection morning, we leave it in the sense of the victory of our Lord Jesus Christ. Every one of these questions had long been settled in the heart of our brother, and we would desire today that they might be settled in the heart of everyone standing round this grave. Today we can be sure of being just with God by taking Christ as our Saviour, then if death should be our portion we are sure of being absent from the body and present with the Lord, awaiting that resurrection morning when, soul and body in conformity, we shall be like Christ in glory. That is the end to which we are going, we who believe the gospel. There our brother has gone, he is with the Lord, and we leave this body till the Lord comes to change it and fashion it like His own body of glory. Well may we say, beloved, "Thanks be to God, which giveth us the victory through our Lord Jesus Christ."

The Voice of Wisdom

The Voice of Wisdom

Proverbs 7, 8 and 9

G. Davison.

Feb/Mar 1960

The book of Proverbs addresses itself particularly to the sons or children of wisdom, for both terms are used of the saints of God today. No doubt every chapter of this book has this company in mind but we are concerned only with these three chapters. Not all of the Proverbs were spoken by Solomon, but these chapters were. They form the last section of the first nine chapters of this book. It would seem that the constant repetition of the term "my son" had Rehoboam in view. Solomon may have seen the great need for his son to be rightly instructed in wisdom in view of his ultimately governing the kingdom. If this is so, we are left in no doubt as to the lamentable failure of Rehoboam to take heed to what his father had said. Instead of taking note of this instruction, or that of the elders who were taught of his father, he listened to the advice of younger men, and as a consequence ten of the tribes of Israel revolted from the kingdom. He acted on the advice of fools. If Rehoboam failed to profit by the advice given here, it is left on record for those who through Divine grace are children, or sons of wisdom, in this day. We know that the wisdom which Solomon possessed was given him of God; hence in these chapters, through him, we have the voice of Divine wisdom to our souls. If we are to avoid the mistakes which Rehoboam made we need to take heed to this instruction and great will be our profit if we do so.

In this section of nine chapters we have three women brought before our notice, and each of them is mentioned in the three chapters we call attention to. "The strange woman," Rev. 7: 5; "Wisdom," Rev. 8: 1; "The foolish woman," Rev. 9: 13. Three things are common to them all — they each have something to say; they each have something to offer; they each make an appeal to those who are simple. It thus becomes a question with each one of us, to whom shall I listen? At whose table shall I feed? In which company shall I move? Each one extends to us an invitation to enter her dwelling and to have fellowship in all that is found there.

Let us consider them separately and listen to what this wise man says about them, for in so doing we shall profit in our souls. We will listen to what these women have to say and consider what they have to offer; we shall learn something of their characters; and above all, we shall learn what their end is. Time after time in this book we are exhorted to consider the end of things, and if we are wise we shall do so. "A prudent man seeth the evil, and hideth himself; but the simple pass on, and are punished," Rev. 22: 3. As children of wisdom we do well to consider the latter end of each of these women.

We turn back first of all to consider the record of the "strange woman" who is mentioned more than once in the first seven chapters of this book. A careful consideration of all the places where this woman is described will show that she is an apt figure of what we know to be in New Testament language, "Mystery, great Babylon, the mother of harlots" Rev. 17: 5. In these first seven chapters of Proverbs we are called upon five times to consider this woman. Apparently she is a great danger to the sons of wisdom, and we need to take great care lest we fall victim to her blandishments. In recounting these passages, we quote at all times from the New Translation by J.N.D.

"To deliver thee from the strange woman, from the stranger who flattereth with her words; who forsaketh the guide of her youth, and forgetteth the covenant of her God; — for her house inclineth unto death, and her paths unto the dead; none that go unto her return again, neither do they attain to the paths of life," Prov. 2: 16-19.

In this first description of her, flattery, foolishness and faithlessness are the marks she bears. A footnote suggests that the word translated "guide" can be translated "familiar friend." Keeping in mind what we have already suggested, that this woman portrays "Babylon," this first mark indicates a system which is not true in what it has to say to men. The reason of this false representation is not far to seek, for she has forsaken the guide of her youth — her familiar friend. The true Christ of God has long been displaced in her midst, whatever her profession may be, for instead of walking in the light of His counsel, she is walking in the sight of her own eyes. Instead of seeking counsel from the lips of the Son of God, she is governed by pride and politics; her place in the world is of more importance to her than interest in the souls of men. We have a list of all that she lusted after in Prov. 18: 12, 13, and in that long list gold comes first and the souls of men last. Little wonder that in a system like this the claims of God have almost altogether been cast aside. As recorded here, she has forgotten the covenant of her God. We have three outstanding marks as to her character in this first reference to her; (1) A false representation; for she is marked by flattery instead of truth; (2) Unfaithfulness to her Lord; for she has forsaken her guide; (3) Astray from the truth; for she has forgotten the covenant of her God. No one can hope to find the path of life in her company. It is of this system we hear the Lord saying, "her children will I kill with death," Rev. 2: 23. Death and destruction are with her and this will come out yet more clearly as we proceed to enquire further into her character, for this book has much more to say about her and those who foolishly consort with her.

"For the lips of the strange woman drop honey, and her mouth is smoother than oil; but her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold on Sheol. Lest she should ponder the path of life, her ways wander, she knoweth not (whither)," Prov. 5: 3-6.

Other two marks of this evil woman are brought before us here, deception and instability. One great section of Christendom has been characterized by deception from its very inception. Its very foundation upon the supposed supremacy of Peter at Rome is a fable fabricated to hold in bondage the simple. Yet this was only the beginning of many more deceptions, for their name is legion. Who has not read in her public history of her uttering words like honey, yet coming from a heart like a two-edged sword? "Her steps take hold on Sheol," and such will be the end of all who succumb to her. These things, alas, are not limited to Roman Catholicism; she has many children who may not gather publicly with her yet are obviously marked by her ways, and who will ultimately end with her when the judgment of God breaks upon her. Instead of labouring for the truth in the path of life, their time is given to all that appertains to this "present world." Truly, "her ways wander." She has neither time nor inclination to ponder the path of life nor to consider the end of the road she is going, and lest those who follow her should ponder that path, "her ways wander." She is the very last person to whom the sons of wisdom should listen.

"And why shouldest thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?" Prov. 5: 20.

In this short section we are warned against the danger of our affections going astray. In the verses preceding this exhortation, we are encouraged to give our whole affection to the One who has a right to it. This strange woman will make a bid to secure our affections, to which Christ only has a right. In the latter part of this book we meet with this appeal, "My son, give Me thy heart," Prov. 23: 26. This woman evinces another mark of the false bride, seeking the affection which only Christ has a right to, and we are wise when we give Him the chief place. In view of this, one can understand the spiritual jealousy of the apostle Paul when, writing to the Corinthians, he said he wished to present them "a chaste virgin to Christ," 2 Cor. 11: 2. It is imperative that we avoid this woman if our affections are to be kept for Christ.

"For the commandment is a lamp, and the teaching a light, and reproofs of instruction are the way of life; to keep thee from the evil woman, from the flattery of the tongue of the strange woman. Lust not after her beauty in thy heart, neither let her take thee with her eyelids; for by means of a whorish woman (a man is brought) to a loaf of bread, and another's wife doth hunt for the precious soul," Prov. 6: 23-26.

Two further marks of this evil woman are before us here, she is after our treasures and she is after our life. By every attractive artifice she is out to draw the sons of wisdom to herself. Beautiful she may appear to be, decked in purple and scarlet, with ornaments of gold, precious stones and pearls; holding out a golden cup to her devotees, a cup that is full of her abominations and the unclean things of her fornications. Instead of comforting and supporting the saints, she is drunk with their blood and has murdered the witnesses of Jesus, Rev. 18: 4-6. The word rendered soul by J.N.D. (or life as in the authorised version) is really a living soul. The sons of wisdom live to God, but this woman hunts for that life, and she will effectually destroy it in practice if we yield to her. The life which is ours in Christ risen is given to us in order that we might live to Him Who died for us and rose again, 2 Cor. 5: 15. Let us not be living to this harlot. The sure result of yielding to her is spiritual poverty and lifeless profession in this world. It is becoming more and more evident as we consider this woman that, while she attempts to attract us with many flattering speeches and seductive appeals, it is her own self, her own enrichment, her own satisfaction that are her chief concern, however much she may pretend to have the interests of her dupes at heart. Whilst making a pretence of giving, it is abundantly clear that it is her own selfish interest which she has at heart. Little wonder that spiritual poverty and spiritual death are the dangers of consorting with her.

Our next and last reference to her will show these features in all their naked reality, for we have a long description of her in Prov. 7. It will be clear beyond doubt what this woman really is; the methods by which she works; much of what she has to say; a clear indication of what she has to offer, and above all what her end will be and the end also of those who foolishly go after her.

"Say unto wisdom, Thou art my sister, and call intelligence (thy) kinswoman; that they may keep thee from the strange woman, from the stranger who flattereth with her words," Prov. 7: 4, 5.

We are exhorted to claim kinship with wisdom, and this suggests that our only safety lies in taking heed to that which wisdom has to say to us. Only those who are wise, that is, those taught by God, will clearly see the character of this woman and have power to resist her overtures. In verse 7, Solomon tells us he discerned one going after this woman, and he says he was a "simple one." When rightly instructed by divine wisdom we pass the simple stage — the babe stage — and are able to discern between good and evil, Heb. 5: 13, 14. If it was a simple one who went after her, it follows that a wise one would have avoided her. We are told that this incident happened in the dark. So it has ever been. Not only are Christians called sons of wisdom in the New Testament, they are also called "sons of light," 1 Thess 5: 5 (N.T.). This woman loves darkness rather than light because her deeds are evil. It is those who walk in darkness who are deceived by her; she will never deceive those who walk in the light. Therein lies our safety.

"And behold, there met him a woman in the attire of a harlot, and subtle of heart," Prov. 7: 10.

The character of this woman is here clearly stated. "Great Babylon," the mother of others who are like her in character. Many systems have sprung from her, and like her are unfaithful to the One Whom they profess to represent. Most are steeped in the politics of the lands in which they are found, with the result that what is ministered is moral but far removed from that which is spiritual. Moral fornication has turned them out of the path of virtue and allegiance to their Lord, and now they stand as a menace to those who go right on their way. The greatest danger of these systems is that they carry on a religious pretence as the next quotation shows.

"I have peace-offerings with me; this day have I paid my vows; therefore came I forth to meet thee, to seek earnestly thy face, and I have found thee," vv.14, 15.

The evident meaning of this is, having fulfilled religious formalities, we are now free to do as we like. The vow speaks of servile worship — and obligation; while the peace-offering speaks of fellowship. In the main, this is the burden of so-called religious instruction in many places today. This is where the mass have got to in Christendom. Vows are taken, offices are filled, servile worship is carried on in a formal way and men think to do God service in this way. In this chapter all these things happened in the dark, and this is the root of the false worship of God today. Is it not of this sort of thing the apostle warns us when he says, "Having a form of piety but denying the power of it; and from these turn away" (2 Tim. 3: 5)?

"For the husband is not at home, he is gone a long journey; he hath taken the money-bag with him, he will come home on the day of the full moon," v. 19.

We see now that unfaithfulness to an absent Lord has made this woman what she is. We have here almost the identical words which fell from the lips of our Lord in a parable. "But if that bondman should say in his heart, My Lord delays to come, and begin to beat the menservants and the maidservants and to eat and to drink and to be drunken," Luke 12: 45. These unfaithful servants seem to have some hazy idea that Christ is coming back again to establish His Kingdom, but at such a remote date that they have lost interest in it. In the meantime they assert lordship over the rest of the servants and live thoroughly worldly lives; nor do they hesitate to use their Master's goods to gratify their own desires. "The Lord of that bondman shall come in a day when he does not expect it, and in an hour he knows not of, and shall cut him in two and appoint his portion with the unbelievers," Luke 12: 46. Such will be the end of this system, Babylon the Great, the aggregate of all false profession. Again in this chapter her end is brought before us, "Her house is the way to Sheol, going down to the chambers of death," v. 27.

Enough has been said about this wicked, dangerous harlot, to warn all who have ears to hear. Of her character we are not left in any doubt; she flatters instead of speaking sober truth to men; her counsel is foolish and not characterized by divine wisdom. She is faithless instead of being true to the trust committed to her; she is a deceiver instead of providing things honest; she is unstable whereas she ought to have been firmly established; she is self-seeking when she ought to have cared for the needs of others, and above all she is a harlot when she ought to have been marked by moral virtue. She is everywhere lying in wait with flattering lips and every enticement of the flesh to captivate the simple ones. Our only safety lies in being taught of God as true sons of wisdom.

Another woman of whom we are warned is brought before us in Proverbs 9, and the sons of wisdom need to be warned against her also. We shall find much in common between this woman and "the strange woman," yet there is that which is distinctive about her. We may have noticed in passing that two words are used in relation to the strange woman, one meaning a "foreigner," and the other meaning "profane." The word translated here as "foolish" means "stupid." If then the one woman is marked by profanity, the foolish woman is marked by stupidity. We believe the "strange woman" portrays the false church and the "foolish woman" portrays the world. That the world and the professing church have much in common is true, but they are regarded in Scripture as distinct systems, and God will deal with each of them separately in judgment. The strange woman is regarded as a distinct system from the beast which carries her, Rev. 17; the one represents the ecclesiastical system, the other the political system. Hand in hand they may be, nevertheless they are distinct. We believe that this "foolish woman" describes a world system where divine wisdom is unknown, and where men are at open enmity with God. The description we are about to quote will demonstrate this.

"The foolish woman is clamorous; she is stupid, and knoweth nothing. And she sitteth at the entry of her house, on a seat in the high places of the city, to call passers-by who go right on their ways; Whoso is simple, let him turn in hither. And to him that is void of understanding she saith, Stolen waters are sweet, and the bread of secrecy is pleasant. But he knoweth not that the dead are there; (that) her guests are in the depths of Sheol." Prov. 9: 13-18.

With all its boast of knowledge, this world is foolish, for we read, "has not God made foolish the wisdom of the world?" 1 Cor. 1: 20. The cross of our Lord Jesus Christ has demonstrated forever the folly of man away from God. We note here that while this woman appeals to the simple ones, she has not true wisdom to offer them. We have before referred to the fact that both of these women have houses, suggesting a circle of fellowship, indicating that they have something to offer to these whom they call upon to enter. What then has this foolish woman to offer? Is it wisdom to the simple ones whom she calls? If so, it can only be the wisdom which James in his epistle warns us to avoid. "This wisdom descendeth not from above, but is earthly, sensual, devilish," James 3: 15. Mark again, this woman calls to those who go right on their ways and we may well ask, "To what does she call and what has she to offer?"; "Stolen waters and the bread of secrecy." She may say they are "sweet . . . and pleasant," but whoever yields to her invitation will prove that her sweetmeats are bitter-sweets. We do well to listen to what the apostle Paul wrote of such a fellowship, "And have no fellowship with the unfruitful works of darkness, but rather reprove them," Eph. 5: 11. Death to both body and soul is the result of consorting with the system which this foolish woman portrays. This world goes on with the secret things of darkness and the pleasures of sin for a season, but death and destruction await it at the end.

If those passengers who go right on their ways desire to keep going right on their ways, they will need to close their ears to the appeal of this woman, and thus refuse to have fellowship with the unfruitful works of darkness. We take note of the exhortation of Paul to his son Timothy, "from such turn away." Hence we turn from these two women who can only lead us astray, hinder us in the progress of our souls, and rob us of the ability to render fruitful service to our God.

We turn now to listen to this third voice, the voice of wisdom, divine wisdom.

"Doth not wisdom cry, and understanding give forth her voice. On the top of high places by the way, at the cross-paths she taketh her stand. Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud," Prov. 8: 1-3.

This is the voice of divine wisdom which calleth to us daily. That the one who calls is a female need not stumble us; whenever a female is used in the types it is to set forth divine principles in their subjective character. No honest mind taught of God can have any doubts that it is Christ who is set before us in this chapter. It has been asserted that we cannot apply abstract principles to Divine Persons, but this is clearly disproved by Luke 11: 49. "Therefore also said the wisdom of God, I will send them prophets and apostles." Here we have a divine Person speaking, and we can be assured that the voice which speaks in female character in our passage in Proverbs is the same voice which speaks in Luke 11. Divine wisdom has been made available to us in Christ as we read, "But of Him are ye in Christ Jesus, who has been made to us wisdom from God." 1 Cor. 1: 30.

In the passage we have quoted from Proverbs, wisdom is held out to us in order to keep us going right on our ways; again in this wonderful chapter we have wisdom in operation in relation to the creation of the universe, and it is this same wisdom which is available to us in the passage we are considering. The One who ordered the creation aright for the pleasure of the Godhead, presents to us that same wisdom so that we might walk aright in that creation for the pleasure of the Godhead. "I walk in the path of righteousness, in the midst of the paths of judgment; that I may cause those that love Me to inherit substance; and I will fill their treasuries," verse 20.

It is to this voice we turn, the voice of wisdom who stands at the cross-paths, with the "strange woman" on the one hand and the "foolish woman" on the other. Travellers desiring to go right on their ways come apparently to cross-roads where three ways present themselves. To turn one way means falling a victim to the "strange woman"; to turn another way is to be ensnared by the "foolish woman"; but to go right on involves walking in fellowship with divine wisdom whose voice calls to us just there. Whenever we arrive at a point in the history of our souls where the next step needs very careful consideration, Wisdom is always there to instruct us, and if we follow her instructions we keep going right on our ways. We may thank God that He has given instruction in His word for every step we need to take in our service for Him in this world. Sons of wisdom should know what to do in every circumstance which may confront them in the path of faith. If we consider the implications of the passage we are dwelling upon, we shall see how complete these instructions are. Three spheres are brought before us, and Wisdom has a voice in relation to each of them.

First, she cries "Beside the gates." In Scripture gates set forth administration in a city. It was there Lot sat in that dreadful city, Sodom; it was there Boaz went to obtain justice for Ruth. For us today it would indicate the governing authorities in the lands in which we live. "Let every soul be subject to the authorities that are above him," Rom. 13: 1. We are not left without instruction as to our conduct in relation to the authorities which God has ordained. As believers on our Lord Jesus Christ we are left in this world to represent Him, hence we must seek His guidance in every sphere of responsibility in which we are found, and to seek to walk worthily of Him. We are to render tribute, custom, fear and honour. We honour the ruler and we submit to governors as those who are appointed by Him. Hence "in the gates" we are helped to do that which is right in the sight of God and for conscience sake.

Secondly, Wisdom stands "at the entry of the city." Here we have the business circle in which all, more or less, have to move. What great need we have for instruction in the midst of the conflicting and complicated issues which beset us on every hand. To walk right in the city, with all its corruption, dishonesty, sharp practices, calls for right instruction and steadfast purpose of heart. All the guidance we so need is clearly outlined for us in the Word of God. If a bondslave, one now takes account of oneself as the bondslave of the Lord, looking to Him for reward in the world to come, Col. 3: 24. Not only have we instructions for the servants, we also have instruction for the masters, Col. 4: 1. Wisdom instructs the servants to be marked by faithfulness, and the masters to act towards them righteously. The turmoil of the city, servants opposed to masters and masters opposed to and oppressing servants, would all disappear if both servants and masters walked according to the instruction of Wisdom. Whatever, others may do, we who are the "sons of wisdom" should seek grace to manifest that we do act according to these instructions whether masters or servants.

Thirdly, Wisdom cries "at the coming in at the doors." Here the household is in view. We are fully instructed in regard to our household responsibilities as we are in relation to our city responsibilities. Am I a wife? If so, subjection ought to mark me towards my husband. Am I a husband? Then love should mark me towards my wife. Am I a father? If so, grace ought to mark me in my dealings with my children. Am I a child? Then obedience to my parents should be my attitude. Instruction as to all these relationships is found in one passage of Scripture, Col. 3: 18-22. Nor are these instructions confined to one passage of Scripture; they are found in most of the epistles. It is in the observance of these things that the practical marks of the children of Wisdom come to light in the world. Whether it be in relation to the governing authorities of this world; life in the city, which to us is the business circle; or of our relationships in the family circle, Wisdom instructs us as to right conduct in each. We are children of Wisdom by faith as Luke 7: 35 assures us, "and Wisdom has been justified of all her children," but by taking heed to these instructions we become Wisdom's children in practice. Following this counsel will preserve us from the "strange woman" on the one hand, and from the "foolish woman" on the other, but unless we are watching daily at the gates of Wisdom we are in danger from both, Prov. 8: 34.

"I walk in the path of righteousness, in the midst of the paths of judgment; that I may cause those that love me to inherit substance; and I will fill their treasuries," Prov. 8: 20, 21.

We have seen that the "strange woman" led to poverty, and that both she and the "foolish woman" led to death and destruction, but Wisdom leads into the path of righteousness and to a life filled with substance and treasure. The first two women cannot boast of substance, for they will lose all they seem to possess at the end. Death is stamped upon everything here, and the Lord assured His disciples that there was nothing in this world which they could call their own. Earthly material riches belong to Israel and they will have them in the world to come; our true riches are spiritual and heavenly. These our Lord said are "your own," Luke 16: 10-12. If we are wise, we shall reach out to them today and possess what is spoken of as "substance."

The instruction of Proverbs 8 is able to guide us in the sphere of Christian responsibility, so that we may "walk in wisdom toward them that are without," Col. 4: 5. This counsel is not given merely to keep us from all pitfalls, but to form us in true godly character, and to fill us with the wisdom which cometh from above.

There are also the delights of wisdom and all that is available in order to feed and nourish our souls, and for this we turn to Proverbs 9.

"Wisdom hath built her house, she hath hewn out her seven pillars; she hath slaughtered her cattle, she hath mingled her wine, she hath also prepared her table; she hath sent forth her maidens; she crieth upon the summits of the high places of the city. Whoso is simple, let him turn in hither. To him that is void of understanding, she saith, 'Come, eat ye of my bread, and drink of the wine that I have mingled. Forsake follies and live, and go in the way of intelligence'" Prov. 9: 1-6.

We are not told of what material the houses of the two evil women were built, but one is inclined to think they were built of bricks. The first time we have mention of bricks in Scripture is at Babel, Gen. 11: 3. The next time they are mentioned is in Egypt, Ex. 1: 14. Bricks speak of human material, man's imitation of stone which is divine material. Both of these false systems, the ecclesiastical and the political, are built of human material and both have reared their heads to give glory to men. In Babel it is "a name"; in Egypt it is "treasure cities." In the house which wisdom has built its seven pillars have been hewn out from the solid rock, and they thus set forth what is divine in building material. Did not our Lord say, "On this rock I will build My assembly," Matt. 16: 18? It is divine material, and the only material referred to as giving character to what is wholely divine in that which the Godhead is bringing about for its own eternal delight. Seven indicates that the house is perfect and complete. It is not said that the house is being built, but it is builded, and thus there is set forth the whole scope of wisdom as providing for the maintenance of its sons. If ever there was a day when we can speak of completeness in the things of God it is today. To Paul it was given to complete the word of God. In the mystery are hidden all the treasures of wisdom and knowledge, and embedded in the assembly is the all-various wisdom of God, Col. 1: 25; Col. 2: 3; Eph. 3: 10.

Many helpful suggestions have been given to the saints concerning these seven pillars, but that which appeals to us as their meaning is the whole scope of the time ways of God, embracing the whole period of His dispensational dealings with men. Herein, all the treasures of wisdom and knowledge are seen, and the assembly as the vessel in which all is contained in view of the day of display. Behind the time ways of God is the counsel of the Godhead, and in the way God acts we learn what that counsel is. The course of time is marked out in seven distinctive ages in Scripture.

(1) From Adam to the flood — an age of lawlessness.

(2) From Noah to Abraham — an age of government.

(3) From Abraham to Moses — an age of promise.

(4) From Moses to Christ — an age of law.

(5) From the birth of Christ to His coming again — an age of grace.

(6) From the coming of Christ to the appearing — an age of judgment.

(7) The display in the kingdom — an age of glory.

Upon these seven pillars wisdom has builded her house, for while two ages have yet to come into being, the truth concerning them is clearly outlined for us in the Scriptures. The divine revelation is complete though much of it has yet to be carried into effect. We are in the privileged position of viewing that house as the complete revelation of God.

In the provision of that house, the slaughtered cattle would suggest the ample provision which is available to feed our souls, and the mingled wine the various joys of those who have a place at wisdom's table. One chapter alone will give us to see the variety of this food, We refer to John 6. We eat the flesh of the Son of Man, verse 53; we eat living bread, verse 51; we eat the bread of life, verse 48; and above all the Lord said, "He that eateth ME," verse 57. What an abundance of food! The mingled wine would also suggest the various joys that are to be found in that circle. We have joy in believing, Rom. 15: 13; the joy of faith, Phil. 1: 25; joy in the Holy Spirit, Rom. 14: 17; and in the path marked out by the Son of God we have fullness of joy, John 15: 11. All this is offered to the simple who seek to be taught of God. Nor need we fear to own to God that we are simple, for our Lord said at the moment when earthly things were about to be laid aside and that which was heavenly was to be brought in, "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," Matt. 11: 25. That marked the beginning of the work of God in our souls. He brought us to the Son. Nor need we fear to own to God that we are simple now that we do belong to Him for again we read, "If any one of you lack wisdom, let him ask of God, who gives to all freely and reproaches not, and it shall be given to him," Jas. 1: 5. If we respond to the call of wisdom and accept what God offers to us, we shall be nourished by all the provision of that table, and enjoy all the delights of wisdom. We shall be enlightened, satisfied, and well nourished in the enjoyment of the things of God, with the result that we shall walk in wisdom to them which are without, redeeming the time. There are ample resources to satisfy us within and support us without. Being thus nourished and sustained we shall avoid the "strange woman" on the one hand, and the "foolish woman" on the other, and we shall move through this world evidencing the true features of the sons of wisdom.

Things "We have" as seen in the Epistle to the Hebrews

Things "We have" as seen in the Epistle to the Hebrews.

G. Davison

Jan-Aug 1969

The Epistle to the Hebrews is the only inspired writing in the New Testament which does not carry with it the name of the vessel whom the Holy Spirit of God uses to pen it. Yet, it seems to be clear to Bible students that the writer was the Apostle Paul. It has been thought that the reason he does not add his name to it was on account of his being more particularly the apostle to the Gentiles. Be that as it may — and we think it may be so — where could a more suitable vessel be found to pen these stupendous truths? Paul, like those to whom he wrote, had known the experience of accepting Jesus to be the Christ. This had the effect of leading them further and further into the full light in which God was now revealed, and consequently further and further out of the semi-darkness of Judaism. We must remember that Judaism was a divine system, having as its objective service to the only true God, and was not marked by the gross darkness of the idolatrous Gentiles. That is why we refer to it as semi-darkness. God was not yet fully revealed, hence the veils on the face of Moses and in both the tabernacle and the temple.

Prior to their having believed the gospel, these Hebrew Christians had been connected with a divine system which was earthly, material, and though unknown to them at that time, temporal; but by the obedience of faith they had been brought by the work of the Holy Spirit into another divine system which was heavenly, spiritual, and in a large measure, eternal. Who then was more able to write to them on this subject than the apostle Paul, who as the erstwhile Saul of Tarsus was a "Hebrew of the Hebrews; as touching the law, a Pharisee" until he was apprehended by that great light from heaven and the voice of the Lord Jesus Christ which called him into instant subjection? It was thus he was brought out of Judaism into Christianity, from the shadow to the substance, although he had yet much to learn concerning this great fact. Nothing less than a vision of this magnitude would have caused this proud Pharisee to bow and own Jesus as his Lord. We believe he was the vessel used by the Holy Spirit to pen these truths as one who had a sympathetic understanding of the conditions of those to whom he wrote.

One other outstanding feature of this epistle worthy of note is the great stress laid upon the effects of faith. As we have noted, these Hebrews had been connected with a material system of things which was in action before their eyes, while now they were living in relation to God in an order of things which was unseen to natural eyes, yet very real to their souls by the Holy Spirit. Whatever they appeared to have lost on the earthly side, heavenly and spiritual things were now their portion. In that great account of faith in Hebrews 11, three outstanding effects of faith are set before them. It enables one to believe the incredible as witnessed by Noah (v. 7); to effect the impossible as witnessed by Abraham (v. 12); to see the invisible as witnessed by Moses (v. 27).

It is apparent that this epistle was written to encourage them to go on in the pathway of faith. Whatever they appeared to have lost through leaving the system where Christ had been refused, the apostle is used by the Spirit to remind them of seven advantages they had gained by accepting Jesus as the Christ and as their Lord. Hence seven times in this epistle we meet with the expression "we have," and it is these seven heavenly blessings we have in mind to call attention to. We do not suggest that these seven heavenly advantages were true for those Hebrew Christians only; in the mercy of God they are true of every saint of God today.

There are many heavenly assets referred to in this Epistle but it is those carrying the term "we have" which we desire to bring to the notice of the saints. The first is as follows: -

"Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need." Hebrews 4: 14-16.

There is an interesting thought brought to light in this reference to the Great High Priest which is worthy of note. A high priest is a relative term, involving others of lesser degree, yet in this Epistle the saints are never referred to as priests. The reason would appear to be that their attention should be concentrated on the One who represents them in the presence of God, rather than an explanation of their privileges as priests. Peter is the vessel used by the Spirit to bring before the saints the truth of their being priests, yet he on the other hand never refers to our Lord as being High Priest. Here in Hebrews attention is directed to the One who is now in the presence of God on their account, thus demonstrating the greatness of the new, heavenly, spiritual sphere into which they had been brought. The term High Priest doubtless stands in contrast to Aaron, whom they knew as the appointed high priest in the typical system, but Aaron was never termed "great". The reason for this is crystal clear in the very passage we are considering. They were reminded that their "Great High Priest" is "Jesus the Son of God."

The apostle was led by the Spirit to bring this great fact to their notice in view of their need of encouragement to "hold fast" their profession — a word better rendered "confession." The word "profession" refers more to their lips than to their lives, important as that is. They had publicly confessed their faith in the fact that Jesus was the Christ. This had cut them off from any benefits before obtained in the service connected with the temple, but in rich compensation they were brought into greater benefits as in the heavenly and spiritual sphere into which faith in the Lord Jesus had brought them.

Their "Great High Priest," who was now in the presence of God in heaven, had once walked this earth in perfect subject Manhood, and had experienced all the cares and trials of the pathway apart from sin. Hence His ability to sympathize with them in the pathway of faith into which they had now been brought. Scorn, ridicule and all they were subject to from the nation had been borne by Jesus when He, in this world, had suffered the same things as witnessing to the truth and standing for the rights of God. Who could have a better understanding of their needs than the One who had suffered the same things Himself? The word translated here as "infirmities" is elsewhere translated as "sickness" and "weakness." Whatever the translation it appears to convey the thought of one needing help from another. It is the same word used of our Lord — "crucified through weakness," and although sickness was never recorded of Him yet having suffered the bodily anguish of the cross, how fully He would know what His saints would stand in need of when sickness was allowed to come upon them. "In all points tempted like as we are, yet without sin."

In view of this wonderful provision the saints are encouraged to draw near to the throne of grace, seeking help in any time of need. What an encouragement for us that, as the fruit of what Christ has done, the throne of God is now to the saints a "throne of grace." Mercy would be the power to lift us above the trial, and grace the encouragement to go on in the path of faith. What the Spirit would have them note was that this help came "in time of need." Mercy and grace were needed by them, as also by us, as in wilderness conditions so far as this world is concerned.

Three things are attributed to the "Great High Priest" in these early chapters of this great Epistle. In Hebrews 2: 18 "He is able to succour". In the section under our consideration He is "able to sympathise", (New Trans.). Then "He is able also to save," Hebrews 7: 25. Salvation has in view all the obstacles of this sinful world which would oppose the believer's progress as walking subject to the will of God. Thus these Hebrew Christians were encouraged to go on in the pathway of faith, assured that the One whom they had trusted had every resource in His hands to support them right to the end of the pathway.

May we also in our day avail ourselves of these resources, and so keep steadily moving on in the service of our God.

Following our brief meditation suggested by the term "we have" in Hebrews 4: 14-16, we turn now to Hebrews 6: 17-20. This is a most encouraging passage for all who have turned in faith to our Lord Jesus Christ for salvation.

"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath; That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us; which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec." Hebrews 6: 17-20.

Amongst many interesting details in this remarkable passage there are four outstanding features to which we would call attention, two in relation to God and two as an answer to these in the saints. How astounding it is that our God not only declares His purpose to us, but graciously confirms it with an oath. The word "counsel" is really purpose. Who would know better than God of the need to strengthen the hearts of those who had turned from Judaism and had accepted Jesus as their Lord! In consequence they were suffering persecution and were pressed on every hand to abandon their faith and turn back again to Judaism? So the apostle was led to tell them that God not only had a purpose which was unchangeable, but had bound Himself with an oath to carry out that purpose which had their eternal blessing in view.

These two certainties were made known to them in order to confirm them in their souls. It was to give them "strong consolation" and "an anchor of the soul." The statement "fled for refuge" would probably carry their minds back either to Numbers 35 or Joshua 20 where Israel was given instructions to provide cities to which a manslayer could flee for refuge; an interesting study in line with this chapter in Hebrews. The apostle is not only used of the Spirit to assure them of this place of refuge, but also to assure them that in this place of refuge they were brought into a privilege far beyond Judaism, for it led them "inside the veil." How well we know that an anchor has safety in view. This is clearly seen in the only other place where anchors are mentioned — Acts 27. There they needed four because of the elements; but here one only is necessary where Jesus is — inside the veil.

The veils of old, whether on the face of Moses or in the tabernacle system, were to teach the people that God in holiness could not have His people in His presence so long as the outstanding question of sin and sins had not been settled. This question was raised once every year between God and His people on the great day of atonement, but the question could not be fully settled, as we read in this epistle, "For it is not possible that the blood of bulls and of goats should take away sins," Hebrews 10: 4. The word "atonement" indicates "to cover," not to take away. We do not doubt that both propitiation and substitution were there in type, but were never really effected for the glory of God and for the blessing of the people. Now, as the result of the work of Christ, both have been effected and reconciliation between God and man is the blessed result. All three are seen in another scripture — "For Christ also has once suffered for sins' — propitiation  - "the just for the unjust" — substitution  - "that He might bring us to God" — reconciliation, 1 Peter 3: 18.

Another important point is in the fact of our Lord being referred to as "forerunner." This involves that they henceforth belong to heaven, seeing that their forerunner is there, "within the veil." The apostle had already assured them that they were called with a "heavenly calling" chapter 3: 1, and the One to whom this calling attached them was established in an order of priesthood greater than that of Aaron. Melchisedec was both King and Priest of the Most High God — the title by which God will be known in the world-to-come. Yet, ere the world-to-come with its display of glory was in evidence, they were linked with the One who had an unsuccessional, unending priesthood, One fully able to succour them in the pathway of faith as Melchisedec had succoured Abraham in his pilgrim pathway as he moved on to the realization of the promise of God. Thus they were encouraged and assured of the greater blessings they already possessed as having embraced Jesus as Lord, while awaiting His return to bring them into complete salvation as stated in Hebrews 9: 28.

Let us also be encouraged as enjoying the present favour of these precious possessions in Christ.

In pursuance of our subject regarding spiritual gains as outlined in this Epistle, our next reference is found in Hebrews 8.

Now of the things which we have spoken this is the sum; We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man. (Hebrews 8: 1, 2)

Turning to this chapter we need to note that there is now a change in the teaching so far as the truth of the priesthood of our Lord is concerned. Hebrews 1 - 7 present to us what is often called the wilderness side of the priesthood of our Lord as seen in a former reference to Hebrews 2, 4 and 7. This section beginning in Hebrews 8, and reaching on to Hebrews 10: 22, now presents our Lord as the sanctuary priest. As the wilderness priest He has a ministry manward, but as the sanctuary priest He has a ministry Godward. This we hope to shew as we proceed. Aaron was a type of this dual ministry as a reference to him will shew.

On the day of the consecration of Aaron and his sons we read that he was clothed in garments of glory and beauty, (Exodus 28). In these garments he bore the names of the children of Israel on both his shoulders and his breast. Six of their names were engraved on an onyx on one shoulder, and six on an onyx on his other shoulder according to their birth. On the breastplate their names were engraved on different stones, and this time according to their tribes. This in type suggested both the strength and the affections of the priest who represented them in the presence of God. While it does not appear that Aaron ever went into the presence of God in his official garments of glory and beauty, the type is there set forth. In answer to this we have pointed out previously that our Lord comes before us as the One who ministers succour, sympathy and salvation to us in times of need. We ever stand in need of this support while in wilderness conditions where we seek daily grace to move for the pleasure of God in the midst of a hostile world.

There is also another interesting feature connected with Aaron as a type of our Lord which we are apt to forget. Aaron did not have a set of garments only; he had a family of sons. In the garments we have typically set forth the truth of representation, but in his sons the truth of association. It is this line of truth which now begins in this section to which we are calling attention. These Hebrew Christians in their original order could never have known the privilege of association with the high priest of Judaism unless they had been born into the priestly family of Levi, but now they were to learn that they had the privilege of association with our Lord Jesus Christ in His greater priesthood which was both heavenly and spiritual. This comes before us in our next reference to the subject we have in hand.

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, Hebrews 10: 19-22.

In this passage the thought of access into the presence of God comes clearly before us. What a wonderful place of privilege we are in as the fruit of what Christ has done and our acceptance of Him as our Saviour! In this great chapter where approach to God is the main theme, reference is made to the body of our Lord (verse 10); to His blood (v. 19); and to His flesh (v. 20). They all have a voice for us to encourage us to draw near to God. In the offering of the "body" of our Lord our sinful state has been dealt with. In the shedding of His "blood" our sins have been purged away; yet the One who gave His body and shed His precious blood abides a Man eternally at the right hand of God in heaven. "His flesh" refers to His Manhood, and is brought in here as replacing the veil of the tabernacle, for it is ever the tabernacle referred to as a type in this Epistle, never the temple. In His work upon the cross as an offering to God He has satisfied the claims of God and met our need as sinners. The result is, God can have us in His presence without infringing His righteousness and His holiness, and we being cleansed can approach into the presence of God with all fear removed from our hearts. Having been judicially cleansed by His blood and morally cleansed by His word, now in company with the Great High Priest (New Trans.) we can with Him draw near to God. We do well to heed the exhortation "Let us draw near." As in the tabernacle of old approach into the presence of God was through the veil, now it can only be through our Lord Jesus Christ. In His mediatorship He presents God to man, and in answer to this revelation presents man to God. Hence it is through Him — the veil — we have access to God as the true worshippers to worship God in spirit and in truth, and to us, God is known as Father.

Our final reference to what "we have" is found in Hebrews 13.

We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach. For here have we no continuing city, but we seek one to come. (Hebrews 13: 10-14).

If these Hebrew Christians were to enjoy in full the blessing into which they had been brought, it involved taking a place outside of recognized Judaism where Christ had been rejected. It has often been stated that if they had the privilege of approaching God inside the veil as taught in chapter 10, it involved a place of reproach outside the camp as taught in Hebrews 13. Yet the exhortation here was not quite to go "without the camp" but to "go forth therefore unto HIM." For a Jew to leave Judaism purely to be outside of it would constitute apostasy, but to go out to Him who had been rejected by the camp was their Divine authority to follow Him. It meant leaving what was earthly, material and typical, for association with the Lord in what was heavenly, spiritual and in a large measure eternal, of which the first order was but a type. The first order which had its centre in the city of Jerusalem was about to pass away in any event (no doubt referred to in "no continuing city") but the new order into which they had now been brought is referred to as "heavenly Jerusalem," Hebrews 12: 22.

So we close these brief notes on a vast subject with a reminder of these two exhortations which we in our day still need to keep in mind. "Let us draw near," and "Let us go forth therefore unto HIM." Only as both are practically true of us are we able to enjoy the fullness of this wonderful blessing which has been secured for us by the work of our Lord Jesus Christ when He died for us upon the cross.

What is man?

What is man?

Job 7: 17, 18; Ps. 8: 4-6; Ps. 144: 3, 4; 1 Cor. 15: 27; Eph. 1: 21; Heb. 2: 7-9.

G. Davison.

Mar 1959

Two comments were passed in our reading this afternoon which have given rise in my mind to the Scriptures I have read to you. One was, "In the world to come, God will explain Himself in His dealings with man," and the other was, "God will be justified in the display He will give of Himself in that day." So from these deservedly well-known Scriptures we have this question raised as to why God is so interested in man. In Old Testament days this appears to have been a very perplexing problem, as witnessed by these questions, but we are favoured with the light of the New Testament and the solution of the problem.

In the book of Job the question is raised at a very early date in the history of this world. Looking at man with all that marked him as the result of sin, Job was constrained to cry out, "What is man, that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him? And that Thou shouldest visit him every morning, and try him every moment?" How wonderful it is that God kept Himself in contact with man, speaking to him, counselling him, warning him; and as we have here, trying him, yet never losing contact with him. It had obviously raised this question in the mind of Job, Why should God be so interested in man? In this first occurrence of this thrice-asked question we read that God put man under trial. Think of that coming to light in the book of Job! God Himself had borne witness to Job when He said concerning him, "Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?" Job 1: 8. Yet God allowed Job to be subjected to trial, and under that trial he broke down. The major portion of this book gives us an account of that trial and, like all the sons of Adam, Job broke down under it. The very best man of the race of Adam will inevitably break down when subjected to Divine trial. How often have we noted this in regard to Nicodemus, a New Testament example of the same thing. There was probably in his day, as in the case of Job in his day, not another like him on the earth, yet to him our Lord said, "Marvel not that I said unto thee, Ye must be born again," John 3: 7. So with Job, great man though he was, under trial he broke down. He had to learn that if he had done any right thing at all in this world it was God Who was behind it and not he himself. This he did learn eventually. So the first time this question is asked, so far as the record of Scripture is concerned, we learn that man was put under trial.

Moving on to Psalm 144, we learn that as the fruit of that trial and man's failing under it, man is now under judgment. "LORD what is man, that Thou takest knowledge of him! or the son of man, that thou makest account of him! Man is like to vanity; his days are as a shadow that passeth away," vv. 3, 4. Beloved, the inevitable result of every one of the sons of Adam being under trial is, they have all come under judgment. Whatever that trial, in whatever day they were tried, it brought about the same result and the whole race has come under judgment.

In spite of this, when we turn to Psalm 8, we read that man is in eminence. What a contrast to the other two Scriptures we have read! I have long thought the key to this Psalm is in verse 1 , "Who has set Thy glory above the heavens." This as we know is a prophetic utterance where man is seen in eminence and set over the works of God's hands. How has this come about, we may well ask, that man breaking down under trial as in Job, coming under judgment as in Psalm 144, is yet set over the works of God as in Psalm 8? The solution of this enigma of Old Testament days is given to us to-day, for the answer to it all is found in our Lord Jesus Christ. During all the years when God was trying man under different conditions and different administrations, He had Christ in reserve. Coming into Manhood, born of the virgin, He assumes a link with mankind, yet in His Manhood distinct in His order, for He was the "Second Man . . from heaven." He came into flesh and blood conditions, into the scene of trial where every other man had broken down. How glad we are to know that while He too was under trial, yet He never broke down under that trial, for He ever maintained what was right in Manhood Godward, and He is the Man Who is crowned with glory at the right hand of God. Yet we may ask, What about man being under judgment? Beloved, Christ has borne that judgment substitutionally, in order that He might give effect to the counsel of God in relation to man. He has borne the judgment, conquered death, and as raised again from among the dead has been crowned with glory and honour at the right hand of God. If the first man broke down under trial and came into judgment, the Second Man sustained the trial, bore the judgment and is now in glory. What great things God has effected in a Man, but such a Man, our Lord Jesus Christ, the Son of God. He came into Manhood that He might give effect to the thoughts of God in relation to man, and that effect is seen tonight in the place where He is, "above the heavens."

I have read these three passages in the New Testament, each concerning Him, and where the question "What is man?" is answered. Note where they are quoted from. Not from Job 7, nor from Psalm 144, but in each case from Psalm 8. It is not so much here the question, but its answer. First in Heb. 2. God has connected His glory with a Man and we are here told His name, it is "Jesus." "But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man" (or every thing). He is in the place that God intended man to fill. He fills that place now and God has "put all things in subjection under His feet." Though as yet unseen by natural eyes not one of us has the slightest doubt that He is there, established by God in His supremacy in Lordship. The import of Heb. 2 is, He is there now.

In Eph. 1, where the Psalm is again quoted, it looks on to a further point and is connected with the world to come, as we read, "not only in this world, but also in that which is to come." Both the Lordship and the Headship of Christ are brought before us in this passage, conveyed in the two prepositions used — "under" and "over." "And hath put all things under His feet, and gave Him to be Head over all things to the church" v. 22. This looks on to the display in the kingdom in the world to come where it will be seen manifestly that all things are under His feet and He is Head over all things. He will order the universe, everything in heaven and everything on earth, for the pleasure of God and will fill the whole scene "with the knowledge of the glory of the LORD, as the waters cover the sea," Habakkuk 2: 14.

Yet again we have Psalm 8 quoted in 1 Cor. 15: 26. Here the end of the kingdom with the new heavens and a new earth in view is brought before us. It looks on to the time when, as the result of the exercise of His universal power and control, Christ will bring all into subjection to the will of God. He will then hand back the kingdom to God, and we know from other passages that the present creation will pass away and a new sphere be brought into being in which God will be all in all. Here once more we are told that the Son will abide in subject Manhood throughout that eternal day called in 2 Peter 3: 12, "the day of God." About these "all things" someone has said, "all without exception but not all without distinction," for each and all will be ordered according to the place and condition appointed by "the Father . . . of Whom every family in the heavens and on earth is named," Eph. 3: 14, 15, New Translation. Only God Himself Who put all things under Him will be excepted, as we read.

Here then is the New Testament answer to the question, "What is man?" If the first man broke down under trial, the Second Man sustained the trial, and has carried Manhood to the right hand of God, above the heavens. He is there now, according to Heb. 2; He will come out in manifestation with all under His feet and Head over all, and He will use this universal power and control to bring all into subjection to God. Having thus recovered all, He will hand the creation back to God as perfect as when He brought it into being on behalf of God. It shall then "pass away with a great noise," 2 Pet. 3: 10, new heavens and a new earth will be brought into being. In that new scene Christ will abide a Man, and we do not doubt will hold all throughout that eternal day for the pleasure of the Godhead when God — Father, Son and Holy Spirit — will be "all in all."

The World to Come

The World to Come

2 Chron. 1: 1; 2 Chron. 5: 9, 10; 2 Chron. 8: 11; 2 Chron. 9: 1-8, 15-24, 26.

G. Davison.

Nov 1961

I have it in mind to view these chapters in a typical way as giving us a comprehensive picture of the world to come. I know no other Scriptures which so clearly portray this subject as these chapters do. Solomon, who is the centre of it all, aptly sets forth our Lord Jesus Christ as the centre of the glory in the day of Kingdom display.

In these passages we do not have any failure of Solomon recorded. Typically, everything is regarded as perfect in the record given to us here. It would set before us in picture that one Man who never failed, whether when in this world in testimony; in the work accomplished at the cross; in the glory where He is today; or in display in the world to come. The Son of God has not yet been seen publicly in His displayed glory, but Solomon is an outstanding type of the King in His glory in that day of display. His name means "peaceable." David was the warrior king, the man who subdued all the enemies. When Solomon sent to Hiram he said "there is neither adversary nor evil occurrent," 1 Kings 5: 4. Every hostile force had been subdued, and this man of peace in his glory and supremacy, and in divine wisdom, takes the Kingdom and orders it in every part according to the will of God.

"And Solomon the son of David was strengthened in his kingdom and the LORD his God was with him, and magnified him exceedingly" ch. 1: 1. Here is the first representation of the seed which God had promised to David, and which was typical of our Lord Jesus Christ. If we read that he was "magnified exceedingly" it surely reminds us of the One who will yet fill the universe with the glory of God.

With these thoughts of magnificence in mind we turn to 2 Chron. 9 where we have the interesting record of the visit of the Queen of Sheba. "And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions," verse 1.

In 1 Corinthians 2: 2, the apostle Paul reminds them that when he first came to Corinth he determined to know nothing among them "save Jesus Christ, and Him crucified," verse 2. Note, however, that is not the foundation upon which we are built, for he further tells them in 1 Cor. 3: 11, that the foundation is Jesus Christ. This is substantial and positive, but "Jesus Christ, and Him crucified" involves the negation of the wisdom of this world, and proves it to be foolishness. This was the testimony Paul rendered in view of freeing the saints from man's wisdom and from man's world, in order that they might be solidly attached to "Jesus Christ." Why? Because He is "the power of God, and the wisdom of God," 1 Cor. 1: 24. As the "wisdom of God" Christ has the solution of every problem in the universe, and this is seen typically in the account of the visit of the queen of Sheba. There were possibly difficulties in her kingdom in relation to administration, problems which she had failed to solve, and she would tell them one by one to this wonderful man. "And there was nothing hid from Solomon which he told her not." What problems there are in the world today among the nations, and especially in relation to Israel and all they have yet to endure; problems in the assembly too, and in the lives of us all. As Solomon held the solution of all the problems in his day, so Christ has the solution of all the problems of our day. Could there be any unsolved problems in the world to come? No, He will solve them all, and in this chapter we have a picture of this being done.

It is worth noting that the queen of Sheba was the first of many monarchs recorded in this chapter who visited Solomon. There cannot be rest, or peace, or display of glory until every outstanding question has been settled both for God and for the blessing of those of His people who are involved. After her questions were answered, she turns her eyes from herself, and becomes occupied with the glory of the one who met her needs. So will it be in a future day.

As looking back over our readings in the Epistles we see how moral problems are raised and settled in Romans; then as set at liberty, our attention is drawn to Christ in His glory as seen in Colossians; and as we read of Solomon giving to the queen of his royal bounty, our minds are carried to Ephesians which sets forth the heavenly, spiritual blessings we have in Christ. Well might the queen add, "Happy are thy men, and happy are these thy servants which stand continually before thee, and hear thy wisdom." In the coming day the happiest people will be those who stand in relation to the One typified in Solomon. Moreover, the result will be praise and glory to God — "Blessed be the LORD thy God, which delighted in thee to set thee on His throne, to be king for the LORD thy God."

Another interesting point comes to light in these chapters. In 2 Chron. 8: 11, we read that Solomon built a house for the daughter of Pharaoh, and in 2 Chron. 9: 3, we read of Solomon's own house. In verse 4 we read of the "house of the LORD," and in verse 16 we read of "the house of the forest of Lebanon." The temple would be indicative of the universe, as the tabernacle had been in a former day. The tabernacle is characterized by approach, whilst the temple is characterized by display; the first speaking of going into God, and the second of coming out in display. In this connection the tabernacle would appear to be a greater thought than the temple. In the tabernacle we have the thought of God dwelling with men, but in the temple man dwells with God. In the tabernacle we do not get the thought of dwelling "in the house of the LORD for ever." God alone dwells in the tabernacle, but there were dwelling places for men in the temple. This is what our Lord referred to in saying, "In My Father's house are many mansions," John 14: 2. We read of the holy city, "I saw no temple therein," yet the city itself seems to partake of temple character, for "the Lord God Almighty and the Lamb are the temple of it," (Rev. 21). Through that city the glory of God will shine out, hence its temple character, but in verse 3 of Revelation 21 we read "the tabernacle of God is with men." These earlier verses have the eternal state in view. As the last description which is given of the dwelling of God it must be a greater thought than the temple. God displaying Himself to man will be the distinctive thing in the world to come, but man entering in, in holy contemplation of God seems to be more the thought of the tabernacle in the eternal state.

Referring again to the temple built by Solomon, we read that he used seven kinds of gold in relation to it. In the tabernacle only two kinds of gold are mentioned, but in relation to what Solomon constructed we read of gold; pure gold; fine gold; perfect gold; best gold; gold of Parvaim and gold of Ophir. Why do we see such embellishment in temple days, and not in tabernacle days? I gather it suggests the distinctive rays of the glory of God which will shine out in the day of display. It is actually shining out today for those who have eyes to see it — "the glory of God in the fact of Jesus Christ," but it will come into public display in the world to come. Along with this the two brazen pillars would suggest that in the kingdom righteousness will reign. The rule of God will go out from the house between those brazen pillars, Jachin and Boaz. "And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever," Isaiah 32: 17.

In addition to the temple we read of "the house that he had built," verse 3. This was his own house, and we learn from the book of Kings that he took seven years to build the house of the LORD and thirteen years to build his own house. This has been referred to as a failure on Solomon's part, but I have rather regarded it as a typical matter. His own house I suggest is a type of the assembly, and typically almost double the work has gone into the assembly as against that which went into the creation as typified in the temple. The assembly has been brought into being by the twofold work of redemption and of new creation; and just as Solomon's own house would be the most intimate circle in which he moved, so we today are in the most intimate circle in which Christ moves. This will be our place in the world to come, "nearer we could not be." It was this house that the queen described; his table, his ministers, etc. and it was this which called forth her praise.

In verse 16 we read of "the house of the forest of Lebanon," a house which describes the place of Israel in the world to come. Lebanon, where the cedars come from, would speak of the glory of men; the eminent men of Israel are spoken of as cedars of Lebanon. This would remind us of that second circle of blessing referred to in Psalm 22.

"And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her; for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come," 2 Chron. 8: 11.

This clearly suggests the place the Gentiles will have, as seen in the third circle of blessing referred to in Psalm 22. Each of these four houses was built by Solomon, a type of the One who will put all things in their right places in the day of display. Every family in heaven and earth is named of the Father, and He who is the Wisdom of God will put each family into its proper place; He will order the universe, and every family in it, for the pleasure and glory of God.

Moreover we read, "And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart," verse 23. Of the holy city we read, "And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honour into it," Revelation 21: 24. In Chronicles this is foreshadowed. The first thing stated in relation to "all the kings of the earth" is "They sought the presence of Solomon to hear his wisdom." They needed correction, guidance and instruction, and they received all from the one who was the centre of the kingdom seen in its glory. Moreover, they bring their presents, and we read "And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt," verse 26. We know that in the world to come Christ will be "King of kings, and Lord of lords," 1 Tim. 6: 15; Rev. 19: 16. He is Lord in relation to the heavenly side of the kingdom, and King in relation to the earthly side. That is why in this day we do not speak of Jesus as our King. Scripture never refers to Him as King in relation to the assembly; He is Lord to the assembly; not of it but to it. Israel and all the kings of the earth must come under His kingship, for He is King of kings. Heaven and earth will be united under His beneficent rule, and He will fill all with the glory of God.

One last point remains to be referred to. We leave the outside and come to what is inside. "And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle; but they were not seen without. And there it is unto this day," 2 Chron. 5: 9. Much debate and searching has been caused by this verse, as to whether the staves were removed from the ark entirely, or withdrawn to one end. Every pictorial reference to the ark I have seen depicts the staves along the back and the front. I am sure this is a mistake, as this verse will show. A reference to the words "drew out" will shew that they were extended along the sides of the ark and protruded at the front end pointing towards the house. They were not taken right out but withdrawn to one end. This was to indicate that the ark would no longer be carried by the Levites. It had been commanded in Exodus 25: 15, "They shall not be taken from it." Why were they left attached to the ark, but no longer in a position for carrying it? We know from Exodus that the ark was constructed before the staves. This indicates that Christ moved here personally before His name was taken up in testimony, as suggested by the Levites carrying the ark. This same testimony is being carried through today, and will continue to be carried until He has His rightful place in the centre of the glory. In that day witness will be borne to the fact that He moved through this world in the interests of God and as accomplishing His will, and that since His ascension to heaven the testimony has been maintained in this world by His own, a privilege which is ours today. It will not be forgotten in the day to come that the ark has been a subject of testimony in the midst of a hostile world. What a privilege to have part in such a favoured service today!

"There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt," 2 Chron. 5: 10.

The golden pot with the manna, and Aaron's rod that budded, had both disappeared. How and when we are not told. Both had to do with the history of Israel in the wilderness, where they needed to be sustained by divine food on the one hand, and by priestly intercession on the other. As long as we are in wilderness conditions we too need spiritual manna, and the intercession of the One "Who ever liveth to make intercession for us"; but in the world to come these will not be needed, hence their absence is recorded in this typical passage. The tables are left as a witness to Christ as having passed through this world subject to the claims of God under the old covenant, and as maintaining all that was due to God and to the neighbour. He passed through this world in subject, dependent, sinless Manhood, expressing all that man should be for the pleasure and glory of God. That pathway will ever be remembered in the coming days of the new covenant blessing for Israel. It looked as though no man would ever keep that law inviolate, but it will be ever remembered that One did so, the One of whom the ark was the type. Do we not see this clearly in Psalm 40: 8, "I delight to do Thy will, O My God; yea, Thy law is within My heart." This is strikingly demonstrated in John 14: 31, "but that the world may know that I love the Father; and as the Father gave Me commandment, even so I do, Arise, let us go hence." "Greater love hath no man than this, that a man lay down his life for his friends," John 15: 13. Love to the Father on the one hand, and love to His own on the other; here was the covenant upheld in all its glory, and this is what will be had in remembrance when the One whom the ark typified becomes the centre of glory in that day. Will not Israel be moved to praise when they enter into the blessedness of new covenant conditions, and have brought to their remembrance that, in spite of all their failures under the old covenant, One came into this world and glorified God in regard to every detail of it?

These are the treasured things we are learning today, the very things which in that day will call forth the deepest notes of praise and worship to our Lord and to our God. With Christ at the centre, and with every ray of glory in full display, praise to His Name will ring out from every corner of the universe. It is our privilege to take up these notes of praise today.