Table of Contents

Letters of J. A. Trench

BELOVED BROTHER,-

BELOVED BROTHER,

MY DEAR BROTHER,-

BELOVED BROTHER,

BELOVED BROTHER,-

SS. "ALASKA," UNION LINE,

MY DEAR MRS. G-

MY DEAR MRS. G-

MY DEAR H-

MY DEAR H-

MY DEAR H

MY DEAR H-

MY DEAR H

MY DEAR H-

MY DEAR H-

MY DEAR H-

KESWICK,

MY DEAR H-

MY DEAR H

MY BELOVED BROTHER IN CHRIST,

BELOVED BROTHER IN CHRIST,

MY DEAR W-

MY DEAR W

MY DEAR W-

BELOVED BROTHER IN CHRIST,-

BELOVED BROTHER,-

BELOVED BROTHER IN CHRIST,-

BELOVED BROTHER,-

BELOVED BROTHER IN CHRIST,-

MY BELOVED BROTHER,-

MY DEAR BROTHER,-

MY DEAR R-

DEAR R-

MY DEAR R-

MY DEAR BROTHER,-

DEAR R

MY DEAR BROTHER,-

MY DEAR BROTHER,

MY DEAR BROTHER,-

MY DEAR BROTHER,-

MY DEAR BROTHER,-

BELOVED H-

BELOVED BROTHER,

MY MUCH-LOVED BROTHER,-

MY DEAR BROTHER,-

The New Jerusalem

Question.

The Mystery of God

INTRODUCTORY.

"ONE FLOCK."

ONE FAMILY.

ONE ASSEMBLY.

THE ONE BODY.

THE REVELATION OF IT.

THE MINISTRY OF IT.

THE DEVELOPMENT OF GOD'S COUNSELS.

THE DIVINE MASTERPIECE.

THE WALK WORTHY OF THE CALLING.

THE CHURCH AS THE BRIDE.

CHRIST IN THE SAINTS.

"Me Ye Have Not Always"

John 12: 8.

Paradise

The Church After the Rapture

Question.

Alone

Resurrection

1 Corinthians 15: 23.

Priesthood

Sequence in Matthew's Gospel

SEQUENCE IN MATTHEW'S GOSPEL.

Greek Synonyms

TO LOVE; HAVE AFFECTION FOR.

TO DESIRE, WILL, PURPOSE.

TO WORSHIP, SERVE.

PECULIAR (PEOPLE), PURCHASED POSSESSION.

TO ASK, REQUEST.

TO KNOW, PERCEIVE, UNDERSTAND.

J. A. Trench - 'Truth for Believers' Volume 3

John Alfred Trench

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) (2011)

Letters of J. A. Trench

Letters of J. A. Trench.

SUBJECTS IN LETTERS.

1. THE KINGDOM AS PRESENTED IN THE GOSPELS

2. THE BRIDE

3. THE MARRIAGE RELATION IN OLD TESTAMENT AND THE LAMB'S WIFE

4. UNION, AND THE RUIN

5. ALTAR OF INCENSE

6. DANGER OF A LOWER PLANE

7. PSALM 22

8. "OUT OF HEAVEN"

9. SPIRITUAL MINISTRY NEEDED

10. THE TRAITS OF CHRIST IN His MEMBERS

11. FILLED WITH THE SPIRIT

12. THE RED SEA AND JORDAN

13. MANY BE CALLED, BUT FEW CHOSEN

14. PRAYER, AND THE OBEDIENCE OF FAITH

15. RESURRECTION.

THE LOVE OF THE FATHER, OF CHRIST, AND OF THE HOLY SPIRIT

16. THE WORK OF THE SPIRIT AT PENTECOST

17. THE KEY OF KNOWLEDGE; AND PRAYER TO THE HOLY GHOST .

18. 1 JOHN 2: 20

19. ON BEING USED IN BLESSING; AND JOHN 6: 39

20. 1 PETER 1 AND PSALM 8

21. HEBREWS 13: 20

22. ROMANS 8: 3 AND THE BRAZEN SERPENT

23. JOHN 16, 17, AND JACOB'S WRESTLING

24. GALATIANS 3: 16 AND "FLESH"

25. THE FOUR LIVING CREATURES

26. THE TWO GOATS (LEV. 16)

27. PSALM 138: 2

28. THE TRIBULATION

29. THE LORD'S TABLE AND THE SECTS

30. THE FATHER'S HOUSE

31. CONDITIONS IN PERSIA

32. RUSSIA AS KING OF THE NORTH

33. "CLOTHED UPON"

34. JUDGMENT UNIVERSAL

35. MILLENNIAL BLESSING NOT COMPLETE

36. BETHESDA UNLIKE OTHER CONFLICTS

37. RECKLESS DIVISION

38. A SEARCHING TIME

39. DOING THE WILL OF GOD, THE ONLY ABIDING THING

40. THE KINGDOM OF GOD AND THE KINGDOM OF HEAVEN

41. OPPOSITION TO THE LORD'S WORK OFTEN FOR GOOD

42. THE WAR NOT IN PROPHECY

43. THE LIGHT TO SHINE OUT, AS IT HAS SHONE IN

44. IDENTIFICATION WITH CHRIST IN REJECTION

45. THE WORK OF A DAY IN A DAY

46. PHILADELPHIA

47. THE OVERCOMER

48. "IN THE FLESH"

49. ETERNAL PUNISHMENT

50. THE PRESENCE OF THE HOLY GHOST IN THE CHURCH

51. THE WORD OF GOD

52. PSALM 2

53. DEVELOPMENT OF LIFE

54. ACCEPTING CIRCUMSTANCES AS THE DISCIPLINE OF A FATHER'S LOVE

55. GOD'S WAYS WITH US, TO SHUT US UP TO HIMSELF

56. THE CROSS ANSWERS TO THE GLORY

57. THE FATHER, AS REVEALED IN JOHN.

VALUE OF THE STUDY OF REVELATION

58. THE PROGRESS OF EVIL AND THE CITY TO COME

59. REVELATION 11: 14 - 12

60. 2 CORINTHIANS 5: 1-9: A BUILDING OF GOD. THE DYING OF JESUS

61. COLOSSIANS 1. AND 2: THE FULNESS or THE GODHEAD

62. 1 CORINTHIANS: MINISTRY IN THE ASSEMBLY

63. THE MANNA; AND THE BRAZEN SERPENT

64. THE SECOND MAN; AND THE LAST ADAM

65. JOHN 6: "I LIVE BY THE FATHER"

66. PAUL'S SUFFERINGS (2 CORINTHIANS)

67. THE "FALLEN" STAR (REVELATION 9)

68. THE 144,000 OF REVELATION 7 AND OF REVELATION 14

69. THE LORD'S TABLE AND SUPPER

70. "STRANGERS HERE

71. PSALM 23

72. NICODEMUS

73. ON THE CONFINES OF THE ETERNAL WORLD

74. THE FLOWER OF THE GRASS FAILING

75. WE MAY ALL GO TOGETHER YET

76. "NOW THE JOURNEY'S ENDING"

77. "MORN, NOON, AND NIGHT"

1.

MY DEAR  -

I am thankful you pursue your study of the Word, and there is nothing in which I would more gladly render you any help I can. I think I touched briefly on the point of the special way the Kingdom is presented in Matthew, but it was not the time for going into it more particularly, as I willingly do now in the compass of a letter at least.

That it is not a different kingdom in these passages in Matthew will be seen at once by comparing the other two Synoptic gospels, where what is said of the Kingdom of the Heavens in Matthew is said of the Kingdom of God in Mark or Luke. Take Matt. 4: 17, Matt. 5: 10, Mark 1: 14, 15, and Luke 8: 1; Matt. 10: 7, Luke 9: 2; Matt. 11: 11, Luke 7: 28; Matt. 11: 12, Luke 16: 16; Matt. 13: 11, Mark 4: 11, and Luke 8: 10; also the parables of the mustard seed given in Matthew of one and Mark and Luke of the other — of the leaven in Matthew of one, in Luke of the other. Also Matt. 18: 3; Luke 18: 16; and these are not all. We can then study the subject of the Kingdom from the point of view of its ordinary designation, "Kingdom of God," and then and thus learn best to understand the exceptional term applied to it in Matthew (and there only) as to what is indicated by it.

In Luke 17: 20 (cp. 10: 9) I learn that the power of it was present in the Person of the Lord Jesus "among you" (not "within" Pharisees) though not yet "come," not yet established as a formal relation in which men stood to God. Hence — as not yet set up — the least in it (Luke 7) would be greater in privilege than the greatest that went before it, in testimony of the King. John 3 states how only it can be really seen (its power in Him when present) or entered into when formally set up. Romans 14: 17 describes its moral characteristics, and 1 Corinthians 4: 20 contrasts its power with men's pretensions. Compare further 1 Corinthians 6: 9, 10; Ephesians 5: 5. It forms the subject of the intercourse of Jesus with the eleven in resurrection — "The things pertaining to it." (Acts 1) And then we find it promulgated as formally established by the testimony of the apostles in the Acts, and of the Holy Ghost with them, to the exaltation of Christ to the right hand of power. See the effect of Philip's testimony at Samaria (Acts 8: 12, also Acts 14: 22, Acts 19: 8, Acts 28: 23). But the effect of the testimony was not all real, hence the application of the passages that speak of it as a professing sphere, as the mustard seed and leaven, and the special parable of it given in Mark 4: only. Nor is it limited to the present form in which it is established by, and as the result, whether real or professed, of testimony to, the absent King. It will be still the Kingdom of God generally in the millennium as, for example, Luke 13: 29, Luke 21: 31, when the dispensational form it takes will be that of the Father's Kingdom in its heavenly part (1 Cor. 15: 50; 2 Thess. 1: 5) where the righteous shine forth, and the Kingdom of the Son of Man in its earthly part. Nor is it limited to time, but in a very general sense at least it is applied when the kingdom proper is given up to the Father and God is all in all. (1 Cor. 15) When the Lord Jesus gives up His reigning place as Man to take His subject place with the Father (though the Kingdom be thus an everlasting one (2 Peter 1: 11), for it never passes to another). I say in a very general sense, for kingdom properly supposes those who have to be subjected to or reigned over by authority. This is done completely in the millennium, when at least at the end the last enemy is destroyed, so that the kingdom proper is over as such when God is all in all, save as it remains the general description of the eternal blessedness to which we are called. (1 Thess. 2: 12; 2 Tim. 4: 18.)

But when we turn to Matthew the dispensational form presented to us is the "Kingdom of the Heavens." This supposes the heavens to be the seat of authority instead of the earth — the King taking His place there on His rejection here. Thus from the first, even in John's testimony, before the King had been actually rejected the kingdom is present in these designations rather than as the kingdom of prophecy. For already in Matthew 5 - 7, by the unfolding of the characteristics of those who should enter in (to such a Kingdom as He was prepared to set up) it was found to be wholly foreign to their thoughts and expectations. The moral character of it as the Kingdom of God is of the deepest importance; yet at what a loss we should be if the dispensational form it takes now on the rejection of the King had not been given us fully and formally in Matthew, for instance, Matthew 13 and the other parables of it. But it confirms the distinction of the terms used to express what is one and the same thing, to observe that in a few passages in Matthew itself the moral term is employed instead of the dispensational. (Matt. 6: 33; Matt. 12: 28, its power in Him present; Matt. 21: 43, its fruits; and ver. 31). The dispensational form it has as the Kingdom of Heaven will pass away to give place to another form in the millennium and the eternal state, but the Kingdom of God abides, and this is its abiding designation, though as we have seen applied to the professing sphere, as well as to what has been real in it, and is eternal.

Yours affectionately in the Lord.

2.

MY DEAR, BROTHER, —

I am very glad to have your letter on so interesting a subject as the character of the relationship with Christ expressed by "the Bride," and to whom it belongs. For I quite believe with you that Scripture can hardly be found to warrant speaking of the heavenly bride, and the earthly, as if there were two, the relationship being the same only characterised differently as heavenly and earthly. We cannot build anything on the types, though when the doctrine is clear they serve to illustrate and confirm us as to it often, in a very blessed way.

There can be no question that the relationship of husband and wife is used in many passages of the Old Testament figuratively to express the grace of Jehovah to the remnant of His ancient people. Nothing can be more touching than the variety of the forms in which He seeks in this way to win their hearts for Himself and to express the place they have in His heart, and His unchangeable faithfulness to promise and purpose for them, however sad their course has been. He can even recall the love of their "Espousals when thou wentest after me in the wilderness" (Jer. 2), plead with them to return to Him for I am "married" unto you — "thy maker is thy husband" (Isa. 54: 5), and He can call her as "a wife of youth." (Isa. 54) You have recalled Hosea 2: 7: but with what endearing terms He seeks to allure her to do so; "I will betroth thee unto me for ever," and so on. (Vers. 19, 20.) And the passages can be multiplied almost indefinitely. The Canticles is based upon the figure of such relationship, at least in the desire for it, if not in the rest and peaceful satisfaction that the actually formed relationship, as we know it, carries with it. But when all is told out in such wonderful grace on the part of the Lord by the use of the figure of earth's nearest and dearest relationship, no thought of union with Him is therein expressed. It would be impossible to conceive it without revelation. That saints on earth should be actually united to Christ in Glory was yet the Mystery "hid in God," of which not a word had been breathed in the Old Testament. That it should be possible, He had to become man, and the corn of wheat had to fall into the ground and die, or otherwise be alone for ever in His glory as man, for it is only to Christ risen and glorified, and by the Spirit come from that glory that any could be united to Him (1 Cor. 6, 1 Cor. 12). No hint of union is then implied by all the passages in which in the Old Testament the comparison or figure of husband and wife is used.

And this is the defect that I have constantly found in those who seek to put Israel into the relationship of the bride, and where even no such question has arisen: so few seem to realise union, as it first came out at Paul's conversion, i.e. that all those who are His since Pentecost are Himself. It was the Mystery in germ. It is a wonderful moment for any soul when the light of it breaks in upon it — that I am united to the glorified Christ with all that are His by His Spirit given to dwell in us. Ephesians 5 shows the actuality of the subsisting relationship, upon which marriage-union can be affirmed of Christ and the Church, though the mystery be great. When Eve was brought to Adam he could say of her, she is myself, of his flesh and of his bones; thus men ought to love their wives as their own bodies - he that loveth his wife loveth himself. And so Christ and the Church "for we are members of His body" (with many authorities for the omission, I do not read the closing words of the verse as I believe them to have been inserted by copyists from Genesis).

The Lamb's wife, or Bride as she is called in Revelation, is not then a different relationship from the Body of Christ, but flows out of the Church, being His body, Himself. This truth had been already expressed in the Epistle, but it had not sufficed for the heart of Christ to tell itself out to the Church He loved and gave Himself for. Hence the moment the Apostle comes to the natural relationships, for which heavenly position furnishes the springs of a walk in them according to God, and that of husband and wife specifically, the Spirit seizes the opportunity for the revelation of this precious aspect of the relationship of the body to Christ, that it is His wife whom He loves as Himself. Before the day of the actual espousals in heavenly glory (Rev. 19) we realize the relationship by the Spirit. Hence Revelation 22: 17. The Spirit forms the heart of the Church according to the relationship of the Bride, before the marriage actually takes place, and, as the power of her enjoyment of it, gives the cry "Come"; and then the whole circle of the affections of which Christ is the centre, in that verse. She is in the relationship as fully as ever she can be — joined to the Lord, she (each one of us — ) is one Spirit with Him; but I could not say "as fully in the position," for then she will be by His side, so to speak, manifestly identified with Him in every position He will ever take: you say it is true "apart from being actually with Him!" but to be with Him is everything to the Bride. And there is nothing more lovely to me than the last glimpse we get of her, when all that scene of her display in His glory is over (as portrayed in Rev. 21: 9 - 22: 5), in the new heavens and new earth she is seen coming down from God out of heaven prepared as a bride adorned for her husband — for His eye and heart alone: still the Bride in the freshness of His affections, more than a thousand years after marriage.

But turning to the remnant of His ancient people again for a moment, they have a very full place in Revelation, if an earthly one according to the faithfulness of Jehovah to the promises, save where this has been lost to them by their witnessing for Him. I refer, of course, to the early martyrs of Revelation 6, who have to wait for their fellow-servants who should be killed under the manifested power of the beast and the false prophet. (Rev. 13: 15.) These, specially the later company of them, have their place on the sea of glass (Rev. 15), having harps of God to sing the song of Moses, in triumphant victory, and the song of the Lamb once suffering, now exalted and glorified, and celebrate the works and ways of Jehovah El Shaddai — the King of Nations. And in Revelation 20: 4 we see both companies of them, who had been called into the place of testimony after the Church was gone and cut off before the Kingdom was set up, associated with the heavenly saints who come from heaven with Christ in the first resurrection, which has been kept open (as I may say) to take them in — to be in common with us priests of God and of Christ and to reign with Him a thousand years.

Then there are those who are not cut off, but endure to the end, and come out into the blessing of the Kingdom, the blessed inhabitants of the earth with the innumerable multitude of the Gentiles who will have received them, and in doing so are counted to have received the Lord: His brethren in Matthew 25 and the sheep. Revelation 7 also gives them generally — the elect of all the tribes of Israel. But not all these will have gone through the awful times of testing under the instruments of Satan. The ten tribes we know will only be brought to light for the Lord's special discriminating dealing with them after He has come to Zion. (Ezek. 20: 30 et seq.) It is the remnant of Judah that will have to stand the full brunt of the storm and trial. Hence the special recognition accorded them as those who will have suffered and been faithful in Revelation 14. They will be associated with the Lamb on Mount Zion, have His Father's name written in their foreheads, learn the song of heaven, the first-fruits to God and to the Lamb.

The reason I have gone into this is, that it has brought out for me how fully the blessing of the remnant of Israel is given us in the book, providing for the slain portion of them the richest blessing of association with the heavenly saints with Christ in His reign, as well as for those who live through the terrible time of Jacob's and the earth's trouble. But not a hint throughout of union and bridal relationship which only belongs to those given to Christ from Pentecost till He come. None else will ever be united to Him as we have been, in this time of His rejection by Israel and the earth, by the Holy Ghost indwelling, to be the fulness of Him that filleth all in all, His Body and His Bride. The Lord give us to answer a little more in heart and life to our wonderful place in the counsels of eternity, now brought into effect and in the heart of Christ. How deep the privilege ours: and with what interest it invests the feeblest two or three gathered to His name and seeking to walk in the unity we have been formed into, embracing all that are His as united to Him in glory.

3.

BELOVED BROTHER,-

The more I weigh the fact that the marriage relationship is used in the O.T. to convey the grace of Jehovah to Israel, both in the past and for the yet future, when there could be no question of union — (even John the Baptist could speak of bride and Bridegroom so well was this grace known) — as also the fact that Ephesians 5 bases the application of husband and wife, to Christ and the Church, on our being "members of His body" (ver. 30), ("of His flesh and of His bones" has no adequate authority and would tend to mystify the wonderful statement, the copyists naturally thinking of Genesis 2) — the more I feel that it would enfeeble the wonderful fact of the Assembly being His body — the fulness or completeness of the Christ its Head, from whom the whole body is fitly joined together, deriving all from its Head for the increase of God — formed by the baptism of the Holy Ghost — "joined" to Him as each member is, so as to be "One Spirit" in the character of its union. Surely we have not to go outside the truth of the Head and Body to find union expressed for us in the relationship of the Lamb's wife (Rev. 19) or the holy city (Rev. 21) prepared as a Bride adorned for her husband, or as we know the relationship now by the Spirit. (Rev. 22: 17.)

Precious is the light thrown upon what His Body is to Him by the use of the marriage relationship, not now as a figure of love as in O.T. but applied to the Assembly as Himself, according to the marriage institution — only made possible in fact since Pentecost.

I think you will see what I mean; words are defective, but what we need is to maintain the actuality of the Body united as such to its Head by the Holy Ghost — of whom as to each member He could say, "I am Jesus whom thou persecutest."

It seems to me clear from Ephesians 5 that the aspect of the Assembly's relationship to Christ as His wife and bride flows from this.

I am thankful for Dr. -'s paper on the administration of the mystery in S.T. for June which has been the subject of correspondence between us. He had felt very strongly the statement that it only applied to Paul.

Very affectionately yours.

4.

BELOVED BROTHER,

Your letter on the break up of what began to be known to me with such intense interest in the early sixties, founded on the wonderful revival of truth, and referring to Paul's far more serious experience of the ruin that had set in before he was withdrawn from the scene, and the unfailing courage of faith with which he meets it to Timothy, is just wherein I find my comfort when at all able to rise above the sense of my own failure. For the general collapse is after all made up of the individual failure in responsibility apportioned to the light received from God.

Have I mentioned to you the beautiful reading which seems to give the best sense to verse 5 of Psalm 103, "Who satisfieth thy prime, or old age, with good; thy youth renewed like the eagle" (not "eagle's"). It is wonderful that we may count upon the goodness of our God for this. "The mouth with good things" would be comparatively very poor, if conveying any sense.

I do not know that I am sufficiently clear myself on the great subject of union with Christ to add anything upon it. I believe the first gleam of the light of it was on Saul's conversion as he heard, "I am Jesus whom thou persecutest." And that it is from Paul alone we have the revelation of the truth of it, not only of the everlasting counsels wherein it was conceived, but of the work in time by which it was carried into effect — Ephesians 2 for the new man and body, not leaving out 1 Corinthians 6 for the character of it, "one Spirit" individually, and 1 Corinthians 12: 12 corporately.

Ephesians 5 brings out the Body so formed to be His wife according to the original institution of marriage — Eve was Adam's self in becoming or being given to him to be his wife. It is not a new relationship — the Bride — but another aspect of the Assembly as His body. to satisfy the heart of Christ.

John does not teach union. Revelation 19 was the public espousal of her who, as composed of all who were Christ's from Pentecost till He comes, had been united to Him by the Holy Ghost indwelling on the reception of the glad tidings of salvation by faith in Christ.

I understand you when you say, "If it is Christ's body it must be derived from Him" — only I think we are never left to a "must be" in these great verities. Ephesians 2 proves to me both by the new man and body, that it is of new creation. The word for it is used in verse 16 in the original as in verse 10, though J.N.D. does not preserve the connection in English.

Colossians 2: 17 must not be taken as derivation, body being plainly substance in contrast to shadow, i.e. "All that was shadowed had its origin as well as fulfilment in Him," as has been well said. "Is Christ's" (of Revised) needs a little of Ellicott's amplification — "belongs to Christ in respect of its origin, existence and realization."

5.

MY DEAR BROTHER,-

On further consideration I have no doubt that the altar for which atonement is made in Leviticus 16: 18 is the altar of incense. The "go out" that for the moment misled one, is from the holiest (ver. 16) to the holy place. What decides it for me is that the whole scene is the tabernacle (ver. 16) and what is within. Verses 11-14 has to do with the saints that compose the Church; from 15-19 it is the cleansing of the heavenly places, and not till that is made an end of does he take up the reconciling of Israel by the scapegoat outside the tabernacle door.

It is the occasion of the Priest entering in to make atonement for himself and for his house that emphasises the necessity of the cleansing of where he drew nigh — the heavenly things themselves with better sacrifices than these; verse 16 would be a general statement by itself, verse 17 taking up what went before and forbidding the presence of anyone in the outer place while the Priest was in the inner. That makes "Until he come out" (ver. 17) clear, for he has now to make atonement for the altar of communion "that is before the Lord." Verse 18 recalls the fuller characterization of it in Exodus 30: 6, "before the veil that is by the ark" (or "that belonged to the oracle") "before the mercy seat," etc., verse 10 clearly referring to Leviticus 16: 18.

And this is confirmed by observing that atonement for the altar of burnt offering, where it was a question of a sinner drawing near to have his sins removed(not approach to God in His own dwelling according to His own glory) — is provided for elaborately in Exodus 29 in connection with the consecration of the priests, "Seven days thou shalt make an atonement for the altar," etc. (ver. 37).

Notes and Comments, Vol. II, from pp. 68 to 70 (see p. 77) discusses this question exhaustively and gives the difference between the two altars and the cleansing of the one within the sanctuary; the golden altar was cleansed when man approached to God, not when man was cleansed by God, which would be at the brazen altar.

I am thankful to have been recalled by your question to what I take to be the clear testimony of the Word. Most thankful you were able to get to  -  and for the help the Lord gave through you, and just at such a time of need and testing too, as to whether they will go on with the Church and the wondrous circle of Divine relationships the gospel has introduced us into in connection with it by infinite grace; or take up with the gospel preached in the tent, that hands its converts over to the different denominations, to go on with the camp, and sink back into the world.

Yours ever affectionately in Him.

6.

MY DEAR BROTHER, —

I have not heard from you for some time, but hope you are well and encouraged in the Lord in these solemn times of many antichrists at work within and without the Christian profession, and alas of humbling failure within and where there has been most light and testimony of the truth. It is easy to get down under the circumstances, but faith in the Living God will sustain us above them, and furnish us with resources to go on against the current of everything in testimony for Christ. "Fear not; be of good cheer" — His own words. But the danger is, as Mr. Darby warns in his letters, of brethren being content to go on on a lower plane; as I suppose they of Asia did who forsook Paul: it was no question of forsaking the Christian profession. As to the rank and file (if I may call them so) in all these divisions carried by leaders, and who have no intelligence of what brought them into their position, simple and happy in a Christianity that just saves, but without the light of God's purposes for the glory of Christ: I have never known a simple soul refused because of the company he belongs to. A nice old sister came from Canada, who had been blessed among the "Grant" brethren, to Dublin: she knew nothing outside them and was received without question, and died there. It has been so even when coming from Bethesda, when found to be perfectly simple, though this is the difficulty in that case to find those who are. How many profess to be at first, and are soon found to be deep in the mire of it, linked on mainly by active teachers or evangelists who know perfectly what they are about.

Jude teaches us to make the difference between leaders and led. I agree too that too much must not be made of those in the divisions of brethren so-called, and in the ordinary systems as to responsibility, for in the generally low state of things, there is often little difference, save that in the former I hope that openly unsound doctrine would not be tolerated. We may leave out of the discussion then, simple souls all round. We are not dealing with such. The question is what place has Christ and the Church in our hearts? Are we set for the purposes and counsels of God connected with it, and this not to be held in theory only, but to form our lives and associations with other Christians in a practical walk. Nothing touches me more than the grace that brought me out to the Lord Himself long years ago when I knew of none to walk with, but to be on the broad ground of owning all who are Christ's to be His Body, and that has kept me on this ground with others. We cannot enjoy much of Divine love without taking in all the objects of that love. And there can be no true enlargement of heart save as our feet are in the narrow path of separation to the Lord. The humbling thing is, how one has failed to make good in testimony flowing from the inner life of communion with the Lord, what He has given me. What is needed now is wholehearted men for God to go on with the positive truth that forms them. We cannot recall or retrieve the past. But I believe He will have some to carry out 2 Timothy 2 to the end. The question is with whom we can walk so as to carry out the principles of God's nature, and the unchanged principles of the Church. The Lord give us to be true to Him, keeping His Word and not denying His name.

Yours affectionately in Him.

7.

MY DEAR BROTHER, —

I have been much interested in the correspondence between my two dear fellow-servants. I think you have taken clear scriptural ground. . . . He seems to me to fail in the apprehension of Psalm 22, though all must, as to the depths touched by it of atoning judgment that wrung from Him the cry of anguish of verse 1. But this is the theme of the Psalm before which, though He feels all perfectly, what He suffered from man sinks into insignificance. But it was not man's hand that brought Him to the dust of death. Nor were they the horns of the unicorn, but the transpiercing judgment of God.

He fails too strangely, if it be not more in argument than in fact, to see the difference between suffering that we can have no part in, and those we have. As to John 1: 18, I trust he will grow in the apprehension of the incommunicable place of the Son in the Father's bosom. The deeper and more intimate the association we are brought into with Him in the place He has taken as man on the ground of accomplished redemption, the more the heart would guard the glory of His Person He does not speak of the love with which He is loved as in John 17, "As Thou hast loved me" — "the love wherewith Thou hast loved me." It is the place He had in that love as Man down here that He brings us into.

8.

BELOVED BROTHER,

And now as to your question. I agree that it is impossible to confine "The first man out of earth earthy" to Adam personally, but involves his race as verse 48 proves. There is origin, verse 47; character, verse 48; and destiny, verse 49; all in contrast between those under Adam and under Christ. The word "out of" to express ek tou ouphanou may be a little too strong in English, specially if it was made to express that the Lord brought His body out of heaven, which would go far to affect the reality of incarnation according to Luke 2. It is characterization by source. As to the rest, the main point is I think to keep clear that though resurrection added nothing to the Lord, He did not take the place of "Last Adam a quickening spirit" till resurrection. He had ever quickened, as the Father, in the co-equal glory of both, as we know from John 5, but (John 20) now He does so as Second Man and Last Adam, taking His place as Head of a race. All He took up as man in resurrection was then in Him in incarnation, but He was alone in it; now He can associate us with Himself in all that is His as man. No doubt from His manifestation here the first man was superseded for God, and faith can enter into this now that the trial of man was over (which John's gospel assumes from the start) — consummated at the Cross. Referring back to "out of heaven," 2 Corinthians 5: 2 shows the force of it. A Greek mind would find no difficulty in it; a suggestion that our glorified body actually came out of heaven, though this has been affirmed in the folly of the human dictum (that nothing would ever go into heaven that had not come out of heaven,) and resurrection thus enfeebled. I do not see anything to prefer in the use of "eclipsed" to that of "superseded." The fact is there never was any brightness about the first man or light in him, which to be eclipsed would perhaps suggest. But what poor things our words are when we seek to put these great verities of revelation in any other form than that given us by inspiration.

But what wonderful grace of our God to adapt His thoughts to such a medium, that by the Spirit we might enter into them. Thus you see I am in full agreement with you as to the truth itself, and your care as to how we express it in dependence upon God.

Very affectionately yours in Christ.

9.

BELOVED BROTHER, —

The outlook is not encouraging. The carelessness of leaders had brought to light how many are now prepared to back up  - 's course on the plea of the liberty of the servant, which is not that of the obedience of faith, for which the Mystery was made manifest according to the commandment of the Everlasting God, but savours more of the times of the Judges when everyone did that which was right in his own eyes. The Scripture terms are used, but only to disown practically what they convey. And this may not at all be insincere; for if we do not know the thing in Divine things we cannot enter into the way it is expressed (John 8: 43). It is what makes the very real difficulty of the situation, just as what was the case at Colosse, etc., where the Apostle had not been able to go — the lack of understanding to the full acknowledgement of the Mystery of God. No disciplinary process can supply this, but a ministry that will raise the spiritual tone so as to produce a state where the truth may take root and flourish.

I am more and more persuaded that those who have the truth can only serve truly now by seeking grace from God, and the power of the Spirit, to bring it out in a ministry of Christ and the Assembly, that may by grace raise the poor saints above all the questions and distractions by which the enemy would weaken any remaining testimony, thus still further preparing the way for the apostasy. I have the sad conviction that there is a distinct drifting away from the Assembly line of things, partly through our humbling failure where the truth of it was once known, and (connected with this doubtless) that it involves trouble and conflict (Eph. 6) in the increasing difficulties of the last days, to maintain and act upon it. It is much simpler to speak on Luke 15, wonderful theme of grace as it is, and what is individual, which of course has its place. The new thing is to set this against that which is corporate in privilege and responsibility.

Yours ever affectionately in Christ.

10.

BELOVED BROTHER,-

. . . Any improvement is a mercy. Nothing more sorrowful than that in a place where for so many long years there has been an open door for the Word, and many have got blessing, it should be marred by human will — which is always divisive — being at work. But I fear outside influences have been at work, and an enfeebling of the truth for the young, of God's interests for the glory of Christ, in a walk according to the divinely constituted unity of the Assembly.

I was to have been preaching tonight, but the worst weather of the winter has broken on us since morning, and for the first time snow covers everything here, and a blizzard drove us back after we had started, the depth of snow on the road making it probable that we could not have got back.

. . . As to Colossians and the Mystery I believe the thought came from  -  that the whole body was needed to set forth the traits of the life of Christ. But if this involves that one member sets forth one trait, and another another, etc., I cannot see that this would work out practically for His glory; the growth of the saints would be lopsided. He is the life of each, and what other traits but those of His life should be reproduced, and that in each. The bowels of compassion are not to be found in one, kindness in another, lowliness in another, etc. Love as the bond of perfectness gives them a whole in each. The peace of Christ is not to preside in your hearts in one more than in another, to which also ye have been called in one Body. If Christ is all things as object — in all as life, and thus formative of the life, there will be no trait of His wanting. But there is where we fail, and none more deeply sensible of it than your humble, yet affectionate brother.

11.

As to John 3: 34, observe that "unto him" is supplied, and is no doubt true, for the connection of the passage — the context showing that Christ is meant in it. But the words not being there exclude any contrast, as though He did give the Spirit by measure unto us. The truth is, the Spirit being a divine Person could not be given by measure — God the Spirit dwells in our hearts and bodies and cannot be less than Himself. But this does not exclude being filled with the Spirit as to indwelling, which Ephesians 5 connects with the ordinary state of the Christian, not special service merely, though Acts 6: 3 shows that some might be more marked by this state than others. Then to Stephen it was vouchsafed no doubt for the ordeal and testimony he was passing through in a special way. He was one so marked (chap. 6: 3). I think in Acts 4 it was in answer to their prayer and faith and applied to the whole assembly. 1 John 2: 20 shows how the youngest in the Christian position has divine certainty by the Holy Spirit to know divine things, and verse 27 makes such, for the same cause, independent of teachers that differ. Faith humbly counts on such a provision and enjoys the "we know" of Christian intelligence, the normal Christian condition, as everywhere in the New Testament, on every variety of subject. No one will be able to excuse themselves at the tribunal of Christ for uncertainty as to the meaning of His Word on the plea that teachers differ. "If thine eye be single thy whole body shall be full of light."

It is quite clear to me from John 14: 16 that we shall have the Spirit as now given us, to all Eternity. Given as the seal of redemption, He is never taken from us. Acts 2: 33 remarkably confirms it, because even in the glory, the Lord Jesus receives the Spirit for us according to John 14 - 16. Now, like the unseen working of steam, He is propelling us along, against adverse wind and current; then, He will only be the power of our enjoyment of everything of the divine nature and the glory of Christ. All this power is circumscribed and limited now by the conditions of our presence in the body.

12.

The great difference between the Red Sea and Jordan is the ark going down into the bed of the latter, and not coming up till all the people were passed over. This marks an association or identification with Christ which is wanting altogether in the former. The Red Sea is the work of Christ for us. His death and resurrection which sets us before God according to the value of the work thus wrought.

In the Epistle to the Romans it brings us as far as Romans 5: 1 — every enemy dead on the sea shore. No possible charge of sins against us because Christ was delivered for our offences and is raised again for our justification, and thus by faith in the infinite value of these facts, we have peace with God. It is expressed by Peter as "The Just suffered for the unjust, that he might bring us to God," and so we have been, and never can be more perfectly brought to Him — blessed be His Name. For this depends on the absolute value of the work wrought for us. Hebrews 2: 14, 15 also comes in.

For Jordan we have to go further. Romans 6 gives us as far as that. We go into death with Him — not only for sins borne by Him, that is the Red Sea, but our old man has been crucified with Him — we are dead with Him. Still Jordan goes further than death with Christ — further than the Epistle to the Romans will carry us in its instruction. We must bring in Colossians 2, 3 to complete the type of Jordan, for there we find risen with Him too. It is our death and resurrection with Christ, and this the answer of God to an experience in us that has brought us to the known reality of no good in us: for thus to faith we are completely taken out of the thing that there was no good in, i.e. self, and put upon wholly new ground as risen with Christ, which is a thing to be experienced by faith. It is something become true of us, to us by faith, seeing it in the death and resurrection of Christ, not a work wholly outside us done for us like redemption and the Red Sea in type.

The connection between circumcision and baptism is not so easy to explain, but circumcision is of course only true to us in Christ's death. (Col. 2: 11.) It is not an "ordinance made with hands" as in the case of the Jew. It is what His death becomes to me who can say Christ is my life, so that I account all that happened to Him as having happened to me: and having been brought to bow to the complete judgment of all that I am, as only fit for judgment, I have received that judgment in the death of Christ, and have been thus circumcised with the circumcision of Christ. It is the soul brought to accept the complete end of all I was as a child of Adam, in the cross of Christ — thus putting off the body of the flesh (same verse).

How simple then to see that this was the place I look in baptism, buried in the ordinance, henceforth to walk as one risen with Christ. My circumcision was what the death of Christ becomes to faith as the complete end of man in God's judgment. My baptism was my taking up professedly and avowedly my place as thus ended in God's judgment, henceforth to recognise myself only as a dead man and risen with Christ.

I trust you see a glimmer of what the difference is, but if not don't be discouraged; but while trying to understand it, yet if you fail, lay it aside till the growth of your soul in other truths will prepare you in God's grace to come back to this and see the difficulty clearing.

13.

MY DEAR —

I am glad you called my attention to the passage Matthew 20: 16, last clause. Compared with Matthew 22: 14 I think there is the general principle of the contrast between the external result, and what produces reality in both cases — in the latter this will be more simply seen. The Gospel call goes out to "As many as ye shall find," and the external result is that "The wedding is furnished with guests"; but verses 11-13 prove that reality in being there, and blessed, is not of man's will but of God's calling in grace. The principle is the same in 20: 16 — only there it is a question of labour and reward that introduces it, the last words of 19 being the cause of the parable (Matt. 20: 1-16) to which it is appended.

The principle of reward for self-sacrifice has been stated in Matt. 19: 29 with the attached warning that those who to man's eye were foremost in such a path might prove to be last, and the reverse (ver. 27 bringing in the occasion for such a warning); and then lest the thought of reward in the treachery of our hearts should assume the aspect of so much pay for so much work, and grace be enfeebled, the Lord shows in 20 that though there is reward for labour we are no judges of it, for there are last (the converse of Matt. 19: 30) who if God calls them to it will be first. For there may be a great appearance of labour and yet God not own it. It is still the contrast, you see, of the external effect, and the internal power that alone produces what is real — which is all of God's grace. It would preserve His servants from making reward a question of following principles that obtain among men, when only self was at the bottom of it, and make it all only and absolutely the fruits of His own grace. Many are called to serve, some are chosen vessels, but all in grace.

You might profitably refer to a few lines of the Synopsis at the end of chapter 19 as to the general principle.

Yours affectionately in Christ.

14.

MY DEAR —

I am very glad to try and answer your questions. I think any command of the Lord must be rightly turned into a matter of prayer by us, for the carrying out of it can only be in dependence, and prayer is the expression of this. Hence surely it is right to pray to be filled with the Spirit: nor can the verse as to believing "that ye receive them" militate against this, for it especially says "when ye pray" as the condition of thus having them. I fully believe that this is true of every spiritual blessing we need, nor is it even limited to the spiritual "what things ye desire" lays down no limit, and I refuse to introduce one where Scripture does not. Look at Matthew 21: 22: "All things whatsoever ye shall ask in prayer, believing, ye shall receive," and this is in direct connection with activity in power in faith, even to the removal of the mountain into the sea. The Lord so often uses temporal needs and the faith that expresses itself in prayer to Him about them, to encourage us to pray and trust Him about the deeper spiritual needs.

I hardly know what to say as to the second question. I think from the form of many such expressions in the original (as, for instance, Romans 6: 13: "Be as those that have yielded" - not "be doing it," as in the first part of the verse — so again Romans 12: 1: "present" — one act — and many more) that if there was a verse that bade one give oneself up to and own Jesus as Lord, it would be expressed in that form. My difficulty is to what passage the remark refers. But the truth is not presented to us simply as something to accept, but to subject our whole being to the blessed One we believe in, hence the force of last verse of John 3, changing "believeth" of the first clause into "obeyeth not," (is not subject to,) in the last, because this is the effect of faith where real. How we need in love to obey in everything, which is the practical way of owning His authority over us; so carrying out practically the submission of our souls to Him — the "Obedience to the faith" the gospel was to produce among all nations. (Rom. 1: 5.)

Yours affectionately in our blessed Lord.

15.

To my unknown questioner I reply, —

There is confusion between Resurrection in this question, and the natural process by which out of the dead seed the living plant springs. God has an order in creation that every seed produces out of its death its own kind. But this is not a fresh putting forth of creative power as each seed dies and is quickened. (See Gen. 1: 12.) Nor is the analogy used further in 1 Corinthians 15 than in answer to the question "With what body do they come?" i.e. those that are raised. Two things come out in this analogy: first, that it is out of the death of the seed the living grain is produced — not saying how. And, second, that the living grain is of the same kind as the dead seed. The form that God gave it in creation is preserved (ver. 38) — "To every seed his own body." Death doesn't destroy the identity of each seed — it produces out of death its own kind.

Now when we come to Resurrection, it is by no natural law that one having died as to this life should rise again. It is the power of God (Matt. 22: 29) — fruit of the power as to us (I mean now sons of men) of the power committed to the Lord Jesus Christ. (John 5: 28, 29.) But exercised in a different way and upon a totally distinct principle in the resurrection of the just and that of the unjust, as well as (as we know) at a totally distinct period. Thus for the former compare Luke 20: 35, 36; Philippians 3: 11 — it is a resurrection "From among the dead," though our English version does not preserve in every case this exceedingly blessed distinction between ours, and that of the unjust in the resurrection of judgment; making ours after the order and fashion of Christ's own, i.e. a resurrection that leaves the rest of the dead undisturbed, taking out His own as the fruit of His favour that rests upon us and as the result of the Holy Spirit's indwelling, witness of redemption's power extending even to the body. (Rom. 8: 11)

But when we come to the Resurrection of Christ, while it was the expression of the exceeding greatness of the power of God (Eph. 1: 19, 20), which shows the folly of comparing it to a plant, God raising Him from the dead as Man, we must remember that it is also attributed to His own divine power (John 2: 19, 21 and 10: 17, 18) in which He was declared to be the Son of God with power. (Rom. 1: 4.) And also to the Spirit in 1 Peter 3: 18, so that the whole Trinity was engaged in this wonderful act of divine power and love.

(2) The love of God is not to be compared in this way with the love of Christ as though one could be higher than the other. The one is the love of the divine nature, of Christ the Son as well, therefore, as of the Father and the Spirit. The love of Christ and of the Father, and indeed of the Spirit only mentioned once (Rom. 12), is the love of — that is, belonging to, flowing from, and expressed in, the relationships we are brought into. The love is the same in kind (see Romans 5: 5), where, if it is the love of God — of His nature as such — we are immediately referred to Christ for the expression of it. (Vers. 6, 8; see also Rom. 8: 35, 39.) In Ephesians 3: 19 to know the love of Christ is to be filled into the fulness of God. 1 John 3: 16; 1 John 4: 9, 10 makes this very plain. It is the same love in its nature, infinite and without measure, that once expressed towards us as sinners, is now enjoyed by us as saints, and that dwelling in, we dwell in God. (1 John 4: 16.)

(3) The only possible answer to this question is that He feels them infinitely and therefore immeasurably deeper than we can.

It is a wonderful thought, but flowing from the fact that it is God who has become a Man that He might make full experience as man of all the consequences of sorrow and suffering brought in by sin. "In all their affliction he was afflicted." "Himself took our infirmities, and bare our sicknesses," not merely healing them; truly the "Man of sorrows and acquainted with grief." Who felt the sorrow as He did in John 11? "He groaned in the spirit and was troubled" (ver. 33) as He saw and felt the desolation of death in its effects on all. But "Jesus wept" (ver. 35) for He had His own part in the sorrow too. And then I doubt not verse 38 is as taking up as He alone could, before God, what brought it all in, loading into what the strong crying and tears of Gethsemane gave vent to when His hour was come. Thus there is added to the human tenderness of sympathy in sorrow, of which He had made perfect experience in a path of unparalleled sorrow, the divine strength of His compassions, — and what succour the very sense of this brings!

16.

MY DEAR BROTHER, —

No notes were taken, and I find it hard to produce even in summary the thoughts given me on Tuesday evening.

The facts of the wonderful work of the Spirit at Pentecost in forming the body of Christ had been before us; and the revelation of it, so that it should be known, only coming later — the first intimation of it in all Scripture at Paul's conversion. But now that it has come out fully through the teaching of the Apostle, we learn what the Assembly, composed of all who are united to Christ in glory by the Spirit dwelling in them, is to the heart of God, in Ephesians 3. "In other ages it had not been made known to the sons of men" — from the beginning of the world hid in God — creation the sphere in which it was to be brought out. There was the double ministry of the Apostle, (1) to preach among the Gentiles the unsearchable riches of Christ — this was his gospel; and (2) to make all see what the "administration" (the true word of larger import than "fellowship," though the latter is a very sweet part of it) of the Mystery: that is the practical ordering and carrying out of it. To the intent that now to the most exalted intelligences of the heavens might be known by the Assembly the manifold, all-various wisdom of God. His wonderful works in creation had displayed His eternal power and Godhead, but the Assembly was His masterpiece, in which all the resources of His wisdom are displayed, in forming out of the heterogeneous races and most opposed nationalities of earth, such as Jew and Gentile, one Body, who should recognise each other and walk as such, wherever they were found — fellow-members of the body of Christ. How infinite the grace that has brought any of us into the intelligence of what has had so deep a place in the eternal thoughts and counsels of God.

Ephesians 5 reveals to us the place it has in the heart of Christ. The truth of the Assembly being His body, did not bring out sufficiently for Him, how His affections were engaged in it. Hence the moment the Apostle comes to the natural relationships in which the calling of the Assembly was to be wrought out, as in all else of our path here, and touched the nearest and dearest of them, the husband and wife, the Spirit leads him out into the love of Christ to the Assembly, who not only gave His life for it, shedding His blood, but Himself in all the inscrutable glory of His Person. It is the love of a formed relationship. He did not either sanctify and cleanse it that He might love, but He loved it as He found it, and with all the strength and devotion of the love that gave Himself for it; He is now sanctifying it — forming it like Himself that there be nothing to hinder the enjoyment of His love, by the revelation and ministry of all that He is to it — cleansing it going along with this, as necessary because of the flesh that is in us, and the scene we have to pass through, with a view to His presenting it to Himself all that His heart can delight in, and that we may answer practically to what we were chosen in Christ for individually before the foundation of the world, "Holy and without blame" (the same words as in Eph. 1: 4). But even yet we have not learned all the Assembly is to Christ. It is His "own body," as Eve was to Adam in God's original institution of marriage; it is "Himself," as Paul had learned in the first words of the glorified Christ to him. And thus it is that His body can be presented as His wife. In loving His wife He loves Himself, and no detail of tender nourishing and cherishing is wanted in that love of His to the Assembly, for we are members of His body. The mystery is great, but Paul is speaking to us concerning Christ and the Assembly. Revelation 19 gives us amid the celebration of the greatest joy in heaven, the result of the presentation, when the espousals can be celebrated in heavenly glory, and His wife comes out, having passed the judgment seat, arrayed in all that which had been the fruit of His grace in her. Revelation 21: 9 - 22: 5 is her display in the given glory of Christ in the kingdom; while Rev. 21: 2 carries us beyond this into Eternity where it is no longer a question of glory to be displayed to others, but what she is for Himself — "as a Bride," still in the freshness of His affection, though a thousand years have intervened since her marriage day, adorned for her husband, for His own eye and heart alone.

But what is to be the answer of our hearts to all this wealth of divine love lavished upon us? The opening words of Ephesians 4 give it. It is to seek to walk worthy of such a calling, and in the only spirit in which it can be maintained verse 2, to use diligence to seek to realize in the power of the Spirit the unity in which we have been formed with all that are Christ's, as practically governing our associations in service and testimony and everything, as well as in our being gathered together in Assembly, etc. etc.

I must leave it to you to condense into the briefest compass, if you can make use of it, for your notes.

Affectionately yours in the blessed Lord.

17.

SS. "ALASKA," UNION LINE,

OFF THE BAR, LIVERPOOL,

July, 1892.

MY DEAR MRS. G-

We have just sailed, as you see, but I have an opportunity of posting this to you at Queenstown. So many things crowded into the last few days, specially revising new printed and MSS. matter for others, that I have not had a moment before to turn to your questions — these on the Word always of the deepest interest to me because pertaining to the understanding of the mind of God in His Word.

The "Key of knowledge" I have understood to be the Word of God itself — the lawyers, so-called from professing skill in the law of Moses, acting pretty much as any set of men who take that place professedly and professionally are sure to do, i.e. arrogating to themselves to be authoritative expounders of the Word, and the exclusive privilege of this, to maintain which place they deny to others not so skilled and professional to have any competency to understand it without their teaching, thus in result withdrawing the Word from the mass — in fact, just as the R.C. priesthood and a separated clergy in more or less degree do in our own day. This comes really to making the Word of God of none effect, laying aside the commandment of God, substituting their authority and traditions. It is a solemn sentence.

As to prayer to the Holy Ghost, I think souls will only become clear of traditional usage, by entering into the truth of the indwelling of the Spirit in the believer, consequent upon accomplished redemption and the place the Lord Jesus has taken in the glory of God. The way He identifies Himself as thus dwelling in us with the whole condition of the Christian in Romans 8: 1-11, then from verse 15 looked at fully as a divine Person, distinct from the one in whom He dwells, to be the power of our enjoyment of the glory to be revealed and of which we are co-heirs, or take full part in all that pertains to the weakness of our present condition. Connected with this last (and what grace it is that He should so intimately enter into all our condition), we come to His making intercession for us — for those who apart from Him know not what to pray for or how to pray for it. Not a hint of it, as you say, in Scripture, — surely a most powerful consideration when too, the subject of prayer is so largely otherwise developed.

But I believe it will be mainly by the soul entering experimentally into what it is to possess Him dwelling in me, that it will be seen that as He is the power of all true prayer (Jude 20), He is not the object of prayer as if outside us as one to whom the soul looks up.

Yours ever Affectionately

18.

MY DEAR MRS. G-

1 John 2: 20 must be taken in its connection. It is the precious grace of God that would guard the babes in the Christian position, from the subtleties of human philosophical systems, which had begun so early to be a seducing power (ver. 26 and Col. 2). The Unction in verse 20 would be divine capacity to enter into divine things as no human mind as such was competent to do, and in verse 27 the Unction (same word) is our divine teacher. Verse 20 cannot mean in developed knowledge or else there would be no need of verse 27 — if they absolutely knew in this way all things there would be nothing left for the Unction to teach them. There is no "man" in the text upon which the emphasis is often laid — it is simply "anyone" — the need has been so divinely met by the Holy Ghost, acting down here from and for the glory of the ascended Christ (John 16: 13-15). This does not make us independent of the gifts of the ascended Christ (Eph. 4: 11, 12) or else why should He have given some apostles, some prophets, etc. etc., and tell us that they are for the perfecting of the saints intermediately through the work of ministry and edifying of the body, till, etc. What confusion of thought it would betray to make this man's teaching.

Certainly this never did and never could produce that result. The Synopsis is very good as to the scope of this address to the babes. It is to build them up in what they have in possessing Christ, and to make them independent of all outside Him; not of course, therefore, to be independent of Christ's own gifts. Only this applies where He gives and sends. It is not that if there are none, the saints are left without any means of growth; Christ withholds in that case, only to cast them the more on Himself and the Holy Ghost's teaching. We must not confine Christ's care to gifts or the Holy Ghost's teaching, though these gifts may be the ordinary channel of the one and the other. But we must have patience with all, my dear friend, however defective their thoughts.

Yours ever affectionately in Christ.

19.

MY DEAR H —

It was a pleasure to me to get your letter and to know from yourself how you were affected. As to the question of being used in blessing to others: I do not think you should be discouraged by not finding the same access to souls as you did in the country. City life does not seem to afford this generally; there is so much more to distract the mind and, in fact, shut out God in the busy city where men congregate and combine for their own ends — which are never those of God for the glory of Christ, You have been greatly privileged in seeing His work in souls. But He has ever more to do in us than by us. And this may be the character of what He is passing you through now. We have the treasure (of the way we know the glory of God in the face of Jesus Christ — God Himself thus shining into our hearts for the shining out of that glory — ) in earthen vessels. And there comes a time when with His true ones God takes up the vessel, in our little measure as in 2 Corinthians 4, to shut us up to the excellency of the power as of God for any such reproduction of Christ in us. And we taste what it is to be delivered to death for Jesus' sake — i.e. to be put into the circumstances that bring death in upon every phase of Nature's will that only the life of Jesus may be manifested in our mortal flesh. It is blessed when by grace we are able to meet this process of His wonderful love by bearing about in our body the dying of Jesus — all that wonderful scene of the last possible testing for Him of going down to the Cross to accomplish God's will rather than have a will of His own, with the same result. Only in verse 11 it is God's work. This I take is more than anything He could do by us. But it is a blessed revelation of the ways of God with His servants and saints in principle, though no doubt made good in Paul in a special way. And when we know what God is at, it is a great help to us in going through what He appoints. (See vers. 16-18 following.) May it be your and my experience increasingly, dear H- .

As to John 6: 39: I believe with you that it is no question of Messiah's rights through all this chapter. Verse 15 would prepare us for this. What we are given belongs to the time when symbolically He is on the mountain top, before He rejoins the remnant on the stormy sea and made willing in the day of His power (as they were not in that of His humiliation), "immediately" they reach their destination. It is the dispensational setting in which as a framework the great doctrine of the remainder of the chapter is set, where we find that He is the Bread of life for faith while He is unseen of men, and as four times over expressed — that "At the last day" [i.e. of the then (and still) present age, before the manifestation of His glory] instead of introducing them into the enjoyment of earthly blessing in the millennium, He would raise them up to the sphere of Eternal life. Meanwhile to be fed upon as the One who has given His flesh for the life of the world — the food and sustenance of that life in a sphere totally contrary to it.

The heavenly gift — or more literally (to preserve the emphasis of the original) — the gift which is heavenly — is, I believe, generally the Gospel character in contrast to the law. Under the latter there was no giving, but now this was what was to be tasted under the gospel, and that a heavenly one.

In John 6: 39, 40 the main difference is, I think, between the negative — that as to "all which He hath given me I should lose nothing, but raise it up" (the "it" agreeing with the "all" looked at as a whole) — and the full positive, where He brings in the person, "everyone who seeth the Son and believeth on Him," with no question of not being lost, but of the present possession of eternal life, and of being raised up into the sphere of it at the last day of the then (and now) present dispensation, instead of the millennial hope of the earthly people. Our subjective entering into that life being the great subject of the rest of the chapter. Ever your affectionate friend and brother.

20.

MY DEAR H-

And now as to your questions which always interest. The scope of the passage (1 Peter 1) seems to me plain enough. Surely it is the salvation of which prophets prophesied (seeing through temporal deliverances a deeper meaning in their prophecies yet veiled to them) (ver. 10), now reported to us in the power of the Holy Spirit (ver. 12), and for which we are exhorted to hope perfectly (ver. 13) — if so there defined to be that which shall be brought to us at Christ's appearing. So (vers. 3, 5) specific (1 Peter 4: 18) and all as suited to pilgrims and strangers, i.e. when it is the wilderness; and so Paul in Hebrews and Philippians and Romans, where he gives us the wilderness, and salvation as at the end. Observe note to N.Tr. the point is — it is a soul-salvation  - (characteristic in Greek as without an article) — in contrast to temporal deliverances such as Jews were absorbed with.

With all this agrees the word used for "receive" which Alford is almost justified in saying excludes present realization. See for yourself its use by 1 Peter 5: 4; 2 Peter 2: 13, and elsewhere: 2 Cor. 5: 10; Eph. 6: 8; Col. 3: 25; Heb. 10: 36; Heb. 11: 39. And now I have given you all the places where it is found, save two, with the special force of receiving back (Matt. 25: 27 and Heb. 11: 19) which also lies in the word.

As to Psalm 8 I think the note you refer to (Notes and Comments, Vol. III, p. 84) occupies us with the main (and immense in itself) truth of the passage. But I have taken it of late years as that the first query is of man generic (generally as such) the Spirit passing on to a second query which by implication answers the first, only introducing the Man of purpose, Christ personally, to whom as such all the rest belongs.

With this view accords the passing from "Enosh" in the first to "Adam" in the second query. It is exactly reversed in Psalm 144 where "Adam" in the first query comes out as "Enosh" in the second, i.e. frail, impotent and mortal as sinful and there is no question of purpose and Christ, save as it goes on to introduce Him as Jehovah bowing the heavens in coming down to deliver. (5, 7.)

Yours ever affectionately.

21.

MY DEAR H-

Hebrews 13: 20 might seem like a going back from the great truth of the Epistle in fixing Christ before our eyes throughout as at the right hand of the Majesty on high, that He should take us to the resurrection of Christ at the close. Yet everything is founded on it for God's glory and the accomplishment of blessing whether it be for us who are of the heavenly calling, or for Israel according to promise. The God of peace takes that character of relationship with us as "the Bringer again" from the dead our Lord Jesus. (The article and participle as characterizing without relation to time, as J.N.D's N.Tr.)

en haimati diathekes - note no article — it is all characteristic — through or in the blood is in that way and character (as he points out in Gr. Particles). He uses covenant as the word "law" is also used, because it was commonly employed as the condition of relationship with God. There have been, as there will be, covenants in that sense for time and earth, but the verse expresses that we have eternal conditions of relationship with God. Eternal too, as being of grace, it takes this character belonging to the truths of God's Eternal nature, and settled before the foundation of earth. It is a far larger term in this way than a new covenant or old, of which Hebrews 8 and 9 speak, and is in no sense Jewish. Comprenez vous?

Yours affectionately in Christ.

22.

MY DEAR H

Nothing could be deeper than Romans 8: 3 as it is the condemnation of sin in the flesh as such — of that flesh that we have to make proof of, in the soul's experience, as given us in the principle of the process by which that experience is wrought, in chapter 7. But before ever we had to do with it in the individual soul's history, God had, in the race of the first man at large in the ages that went before, and closed in its proved incorrigible evil and ruin and condemnation in the Cross. Romans 8: 3 has not to do with experience, though it has to do with the flesh of which we have to make experience. It has not to do with faith, though it is the judgment that faith bows to: but when by the process of Romans 7 the faith of the soul is shut up to, and brought to bow to that total judgment, Romans 6 becomes true to me (it was true of me before — but that is not the way the truth is presented — it is what has become true to my faith — ) it is experience now. We have died to sin and therefore do not hold the abominable doctrine that we may live on in it, nay, the very initiatory ordinance by which we took up our place in Christianity expressed that we were henceforth dead to the life of sin we once lived. Verse 6 is something that "we "Christians according to the full intelligence of the Christian position — "know." The sole basis and cause of such a wonderful deliverance is in Romans 8: 3 — in that which God carried out in the death of His Son — chapter 7 brings me solemnly and now joyfully to bow to the absolute necessity of it. But I thus learn that the judgment of the root — sin, has taken place in the death of Him who became my life in the first look of faith, away from sin and guilt and misery to Christ. I am thus entitled to count all that happened to Him as having happened to me. I have in the soul's faith entered into the truth of chapter 6 — presented to my soul in the death (and my death with Him) and resurrection of the blessed Lord, where the facts took place into which faith thus enters — chapter 8 developing the deliverance on the side of the Holy Ghost as the power of it.

The brazen serpent seems to me the more I weigh it to answer in type to Romans 8: 3 — the condemnation of sin in the flesh at the close of the wilderness under law, where flesh was proved to be fit for nothing else. And thus to be further on than the Red Sea, which is Christ's death and resurrection for us in their absolute value before God, breaking off the fetters of Satan, and introducing, via Romans 8: 3, to our death (and resurrection, Col. 2), with Christ in Romans 6.

I cannot find that it had struck J.N.D., but it is all in the line of his teaching on the Red Sea and Jordan.

23.

MY DEAR H-

I was very glad to see your handwriting again. Through the Lord's mercy I have nearly always been able for desk work and thankful for the privilege of it when unable to walk much, or preach save at our monthly house-meetings; exertion is the difficulty. But the Lord is letting me down very gently and I marvel at His patience with me.

Now as to John 16 I cannot doubt that the double difficulty suggested to the disciples (ver. 17) by the previous instruction, is the clue to the teaching that follows. There were two questions: (1) What did the Lord mean by "A little while and ye shall not see me, and, again a little while and ye shall see me; (2) "and because I go to the Father," based upon verse 16. The answer to 1 is from verse 19 to middle of verse 23. The answer to 2 from the last clause of verse 23 on. Verse 22 occurs in the answer to 1. "I will see you again" is the birth of that new epoch of joy, in Man rising up to take His new and counselled place in the world, or — with the fuller light we have as in Ephesians — in the universe of God, out of the hour of Israel's sorrow and anguish in the apparent dashing of all hope resting on a Messiah after the flesh. Surely that joy began to be theirs (John 20: 20) when they saw the Lord in resurrection. But then it was not only to be the joy of the forty days He was with them thus, but a joy not to be taken from them. It is continued to them and us, in the power of the Holy Ghost, as in verses 13-15, upon whose presence with them so much was to depend — not only the revelation of that sphere of heavenly glory expressed by "mine" (ver. 14) and defined by (ver. 15) "all things that the Father hath" but of One suited to be the centre and sum of all the glory of that sphere, of whom it is said "He shall glorify ME." But all this was to flow to them from that night of their "travail," but which was to be the "enfantement," as J.N.D. has expressed it, of the new creation. Surely, the consummation of a joy begun in seeing Him again in resurrection and continued in the power of the Holy Ghost ("ye see me" of John 14) will be found for them and us at His coming again.

Meanwhile they had to be instructed more perfectly, in the answer to their second question, as to the wonderful consequence of His going to the Father, in the place they and we should be left here — "in His name;" hence to represent Him here and find all needed for it in seeking it of the Father in that Name, and to be loved of the Father Himself because they had loved Him; and so much more when the Lord should be able to show them plainly of the Father (ver. 25), as He does in allowing them to hear John 17, and to know the new name in which He revealed the Father in John 20: 17.

It is surely as you say in John 17: 6 and 14 the effect of "thy word" in verse 6, i.e. the revelation of the Father in the Son, is to connect all that they saw in Christ — words and works, with the Father (what He was always seeking to bring them to — may we not say "us"? — in the gospel) and thus that they should begin to enter into "He that hath seen me hath seen the Father." The effect in verse 14 is so to put them into His place, not as revealing the Father indeed, but as living upon and acting by that revelation, as that they share His portion — of the world's hatred. Verse 8 is another word in the original and thought — "sayings" as you know. I am more and more astonished at the depths and fulness of those precious words — John 17.

As to Jacob and God wrestling with him in Genesis, with the added thoughts of Hosea, I do not think your correspondent does right to make it instruction as to prayer normally, or to leave out Jacob's character. If our ways are like Jacob's, as alas too often they are, and there is the energy and crookedness of nature's trusted strength, it must be broken down that God may bless. This is Genesis 32: 24, 25 — God breaking Jacob down to the point of blessing. It was then that in weakness he found strength to wrestle with God, (Hosea, i.e. the angel) — and prevailed and is given the victor's place — Israel — "a prince of God." But there was no revelation of God's name — no communion with Him. This takes place at Bethel — "He found Him in Bethel," etc. (Hosea 12: 4; Gen. 35: 9-15.) Thus in touching grace He encourages Israel, unfaithful like Jacob, with the way — after God's dealings with him resisting him in his unfaithful course — blessing flowed in when his faith, sustained in the conflict, fastened itself on this point, i.e. God's blessing, now become essential to him. I think the tears and supplication were the character of Jacob's wrestling with the Angel (Hosea) after God's dealings with him (Gen.)

You know that it is a pleasure to answer such questions — hence no apologies will be accepted or have any place.

Yours ever affectionately.

24.

MY DEAR H

I was glad to hear from you and answer at once as to Galatians 3: 26 that I believe "Faith in Christ Jesus" is to be taken generally, as, for instance, Acts 24: 24, though this latter may be, rather wider and take in the whole system of truth of which Christ is the basis and centre and all, revealed to faith (as in Gal. 3: 25). But that Galatians 3 does not exclude by the expression His work, is clear from verse 24, justification by faith. To enter into the enjoyment of our sonship needed the Holy Spirit sent forth into our hearts crying Abba Father — not to make us sons indeed, but because ye are through faith in Christ come and having accomplished redemption. (ver. 5.)

I am sure, as you say, there is nothing upon which souls are more hazy than the new birth, the beginning of all His ways with us in grace, and the forgiveness of sins on belief in the Spirit's testimony to His work and the reception of the Spirit to dwell within us. The blood must come between being born of the Spirit and sealed with Him.

As to "flesh" I think the only difficulty is perhaps in seeking to put in other language the statements of Scripture. I take it that primarily it describes the human condition as distinct from that of spiritual beings. "Fathers of our flesh" (Heb. 12) and "Father of spirits" is such a contrast. Take again "mortal flesh" (2 Cor. 4), pretty much synonymous with "body" in the same connection, only emphasizing its present condition. "In the days of His flesh" would characterize the blessed Lord's condition in the body here as distinct from His glorified condition. John 3 would mark a changed force; in characterizing that which is born of the flesh by its source, we discern a shade of moral force now which, of course, becomes very marked elsewhere, as the "mind of the flesh," "they that are in the flesh," "ye are not in the flesh," "when we were in the flesh," where we have passed into the moral force of it so much as to eliminate the primary sense altogether. "Flesh lusteth against the Spirit" similarly, though the elimination is not so complete there. "The works of the flesh." So that I think both G-'s and your account of it will stand, only that Scripture uses flesh for "the evil nature in us," which seems hardly so good an expression of our moral state as born into this world.

Yours affectionately in Christ.

25.

MY DEAR H-

I think the four living creatures, or their likeness in Ezekiel and in Revelation, with many points in common though with characteristic differences, must be alike symbolic of the attributes of God in government — Ezekiel more cherubic while Revelation adds a seraphic character. That they are not silent does not disprove this. Why should not God's attributes set forth His praise as well as, or I might well say far better, i.e. with more intelligence, than fire and hail, snow and vapours, stormy wind fulfilling His word, etc. etc., that with kings of the earth and all people are to do so in the millennium? (See Ps. 148)

I think in the understanding of Scripture it is rather the other way about from what you put it, for no Scripture is of any private interpretation — i.e. that the scope or main bearing of the whole is needed to put the detail into its true place. The fact that from Rev. 5 the heavenly saints are moved up into such direct association with the living creatures seems to me strongly to confirm their symbolic character and the way they put judgment in motion in Rev. 6 — what they are symbolic of. Read "come" simply (vers. 1, 3, 5, 7) — not "come and see," as A.V.

Ever yours affectionately.

26.

MY DEAR H-

Most surely you are right in refusing to separate the two goats (Lev. 16) in the type, any more than the two birds in the cleansing of the leper, as representing Christ sacrificed and raised again from the dead. The blood of the bullock sufficed for the priestly house who in Aaron could enter for the moment and see the glory of God shining down on the bloodstained mercy seat and know their acceptance on the ground of it. But God would not leave the people without atonement, if I may so speak, who had not such witness — hence the goats, and the blood of the slain one was dealt with exactly as the blood of the bullock as sprinkled upon as well as before the mercy seat, while the witness borne to them of a risen Christ in type going as far as that their sins had been borne by Him and borne away for ever, was found in the scape-goat. But it is well ever to remember that the use the Spirit of God makes of Leviticus 16 in Hebrews, is that the way into the holiest was not open while the first tabernacle had its standing, and this, whether of bullock or goat. What a lovely, perfect type (as far as a type can be perfect) of Romans 3: 25, 26 and Romans 4: 25, as you say.

Very affectionately yours in Christ.

27.

MY DEAR H-

As to Psalm 138: 2. No doubt "Thy Word refers to that measure of revelation God had given of Himself to Moses and others up to the date of it, largely expressed as you say in promise. "Thy Name," too, is significant, as the name of a Divine Person contains in it the character of the blessing to be known according to it. To the weak pilgrims of faith the "Almighty" gave them their resources of power. To failing Israel the unfailing immutability of counsel and purpose expressed in the "I AM THAT I AM." To us the God and Father of our Lord Jesus leads into an intimacy of individual relationship as set forth in Christ's place as Man before His Father and His God, as now won for us in righteousness by redemption. How then can His Word be said to be magnified above all "Thy Name"? I believe it is as Gesenius has expressed it  - beyond all that can be predicated of Him as so revealed. No word of His then shall fail of its accomplishment, if this is but the negative side of it. It surely gives a magnificent place to the Word of God, though I take it it is rather the spoken word as in 1 Peter 1: 23 and by which He made the worlds in Hebrew 11 rather than ho logos, which is more the name itself now in John 1 as God infinitely expressed — that expression being as eternal as His nature (ver. 2).

"Thy Word" in John 17 would be the revelation of the Father's name as given to the Son to make known the first great means of our sanctification.

The "Word of Life" is the Son as the expression and revelation of the life. There is no other so absolute use of "the Word" as in John 1 known to me. The Word of God in Hebrews 4 cannot be anything else than the Scriptures, and is invaluable as giving us their living and active power.

The Psalm certainly looks at the accomplishment of promise in a wonderful way — all the more emphasized by its contrast with the previous Psalm. There they could not sing (ver. 4).

Now the remnant can praise with its whole heart, and very specially for loving-kindness and for truth made good in the accomplishment of promise — "Because of thy loving-kindness and because of thy truth," and that in blessing going out world-wide so that the kings of the earth can praise and sing of the ways of Jehovah; which may indeed be beyond what that name seemed to involve to Israel — according to which they were in covenanted relationship with Him, which did not include, to their apprehension of it, at least, world-wide blessing.

It may help to know that the Hebrew for "word" is not that which answers to the full logos of the Greek — for which Hebrew has another word involving more, or at least first, Him who is expressed. Here it is rather the expression of it, and Delitzsch renders it in English translation, "promise." It is so translated in Psalm 77: 8. But that the fulfilment has transcended all expectation founded on such a name is, I believe, the force.

Through the Lord's great mercy I have been better in my super-annuary (Ps. 90) than for some time previously, so I live just day by day. "Because I live ye shall live also" (though this goes far beyond).

Very affectionately, dear H-,

Yours in the love of Christ.

28.

That there is a tribulation that falls specially on the Jews I cannot doubt. Jeremiah 30: 7 gives it to us as Jacob's trouble; Daniel 12: 1, "Thy people" twice over shows its incidence there to be the same, as also the setting of Matthew 24: 22, by (1) the verse occurring in the Jew's part of the prophecy; (2) the flight on the Sabbath Day deprecated; (3) only to be shortened for the elect's sake (of course of Israel). Moreover, Daniel 9: 26 and 27 rightly translated gives the reason of it "because of the protection of idols" — the worship of Antichrist, etc., verse 26, "the end should be like a desolating flood — a decreed period of desolation until the end," the duration not otherwise specified. Isaiah 28: 14-18 gives the moral connection of it. (Cp. "flood" ver. 2.).

But I a little demur to its being confined absolutely to them. Revelation gives "The hour of temptation" a world-wide scope, falling especially on "the dwellers upon earth," which seems to involve those who have heard of the heavenly calling and preferred to cling to earth. While Rev. 7: 14 contemplates those of "all nations," etc., "coming out of tribulation," — "the great one" specially so emphasized. The book, especially under the trumpets and vials, as you suggest, gives plenty of what might act in this way of tribulation from God falling upon Jew and Gentile and that is meant to do so — though the issues are not to be confounded — and the special bearing of that epoch of trial upon the Jew, ought not to be lost sight of. The general difference between the O.T. passages with Matthew 24, (Mark 13: 19-24,) coming upon the Jew in the East, and those of Revelation 3 and 7 having the West rather before them, helps to preserve the distinction. What a time it will be for all the earth, and mercy for us to be taken out of the hour of it. Isaiah 34: 1-4 may be compared for the world-wide dealing of God "In the day of His vengeance, the year of recompense for the controversy of Zion" (ver. 8). His dealing with all nations will be thus very distinct from His dealing with Israel, though it may be at the same time.

29.

KESWICK,

May 13th, 1917.

MY DEAR H-

I was glad to have your letter, and in answer to your question would like to say that the abstract is sometimes difficult to meet, as compared with a given case when it arises. For then we may count on the Lord to guide us how to deal with it, where it is not contravening some principle of Scripture expressly laid down for our direction. At the first, all Christians had their place at the Lord's Table when known as such or on adequate testimony. But as departure came in, and it became a question for the man of God with whom he could walk amid the ruin (2 Tim. 2) we have to look for a desire to be separate from known evil. "Let everyone that nameth the name of the Lord, depart from unrighteousness," which is applied in purging ourselves from vessels to dishonour, and this as marking those who call on the Lord out of a pure heart ("purged" — it is from the same root as "purge" in ver. 21).

We could not thus allow or "sanction" the practice of going to the Lord's Table, and the sects or independent tables ad lib. The principle would be clean contrary to separation to the Lord. But here no hard and fast rule can be laid down. There must be room for grace to weigh each case, and seek to discover if these independent associations are known as unrighteousness. This would largely depend upon whether the unity of the Body, and as an existing fact on earth of which the Lord's Table is the expression — were known.

It is true that it is by maintaining the positive that we help souls, but we must not make our light the measure of other's consciences. And just here is where the play of divine grace comes in to seek to lead on the soul into the truth of the Assembly, so as to judge as unrighteousness any form of independency. There is this clear difference between ecclesiastical evil, and that which any true conscience would take cognizance of, i.e. that the former only becomes such to the conscience when enlightened with the truth of the Assembly of God.

Yours ever affectionately in Christ.

30.

MY DEAR H

I have weighed what you say about the Father's house. It is characterized by the revelation of the Father: that is clear on the face of it. Hence it is only to miss the precious instruction of the Lord to turn from that into what is connected with God — "As every place that God fills." It is definitely where Jesus was going, and hence for instance could not include earth, even if it were true that God filled a scene of which Satan is god and prince.

"Whither I go ye know," the Lord says in still further indicating it definitely. He was not going into the universe nor any place of which earth formed a part, for His hour was come that He should depart out of this world unto the Father. But how was it that they knew the place so well, and the way, in spite of Thomas (vers. 5, 6)? Because it was the Father's presence (much more definite than "heaven" to me), and He was the way to the Father even as the Father was revealed in Him, and thus the Father's House was known (ver. 7 et seq.).

I do not see that we gain by substituting the Father's House for Paradise in what the Lord said to the thief, but rather lose the second great point of the revelation of the Father's House, i.e. "I go to prepare a place for you." He must take His place there on the ground of accomplished redemption before it could be ours; and we know from John 20: 17 that He had not done so.

I do not understand that Revelation 21: 3 is the Father's House. I do not think this latter comes within the scope of Revelation. It is the scene of the new creation, the heaven and earth are one thought, not two places, just as the atmospheric heavens are necessarily part of the earth's structure. It is one abode in that new creation scene where all the redeemed will be in bodies of glory and confined therefore to no local habitation. The one distinction between the redeemed will be that of the Church in its relation to Christ as His Bride, and to God as His Tabernacle — the home of the brightest display (it is all display in Revelation) of His glory — whence it shines forth for ever. In that tabernacle, so to speak, the Father's House would be the most intimate enjoyment of those that are there, but that is not what can be displayed.

In Psalm 17 I think you must abstract your thoughts a little more. It is not the works of wicked men necessarily; but the works of men come significantly into association with the paths of the destroyer. Such is this world, such are men. In the midst of it Christ walked by the perfect rule of the Word; what a lesson and example for us. . . .

Yours ever affectionately.

31.   June, 1917.

MY BELOVED BROTHER IN CHRIST,

All these things are in the hands of Him who loves you infinitely and makes them work together for the carrying out of His own counsels of blessing, and nothing but blessing. I can well enter into the exercise you are in now as to what your path is to be . . . and that there is at Teheran just this one spot in Persia, as far as I know, where the Lord has gathered some dear ones of His to His Name in the midst of the intense darkness around. If in His grace He has put His Name there faith would cling to the spot in spite of any natural difficulties — not to the place as of any significance, any place answers to the "Where" of Matthew 18: 20, but is there any other where the Spirit of God has thus gathered? But the Lord will guide you, beloved brother, as often He has done before, and therefore I have no anxiety as to the result.

The terrible war goes on. . . . But how well it is to have our dependence not upon armies or navies or alliances, but upon the Living God. And the only thing that gives me any doubt as to the issue, is that He may have to say to this privileged and responsible nation that seems so far from recognising His hand upon it, and the other professing Christian nations. Meanwhile His mercy and compassion to us is great in the way this country is preserved from being the actual battle ground of contending forces, as for so many centuries.

. . . It is surely of His blessed grace that in troublous times like these and in your unsettled country you should be kept in safety and in perfect peace as your letter shows. Scarcely a day that you are not borne before the Lord in our united prayers, and now we have thanked Him, and continue to hope that the utter break up of Russia, and revival of Turkish power may make no difference to that part of Persia in which Russia specially interested herself. The poor Armenians are, I am afraid, suffering from it already. But there is a hand and heart above all these vicissitudes making all work round for the carrying out of the eternal purpose of God as to the glory of Christ, in a world where He is as a dead man out of mind, and the issue is not uncertain, though the accomplishment of His glory may, and will be, we know, through seas of sorrow such as the world knows little of yet. Thus we can be still and know that He is God, and that if the foundations be destroyed, His Throne is in heaven.

32.

WINSCALES HOUSE, WORKINGTON,

June 27th, 1919.

BELOVED BROTHER IN CHRIST,

It was a pleasure to get your letter of May 7th in something like normal time. . . . We have asked about the Syriac letter and your translation of it. My impression is that the W.s had it all right and let us see it, telling of Ruell's death and the awful sufferings of the poor Syrians, and that chiefly from their Moslem neighbours, as you tell. It is a heart-rending record. I thought of them as of many another in this cruel war when reading this morning, en famille, Ecclesiastes 4, "I considered all the oppressions that are done under the sun: and behold the tears of the oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter." Surely the Lord will have to say to all this, and I do not mean only at the Great White Throne individually, but in His government of the world. The collapse of Russia, and I fear partly through the treachery of its rulers, at such a time has been one of the great disasters of the war. But from a prophetic point of view one can hardly doubt the revival of its position, and as an empire too — not for democracy, but as King of the North, and later the Assyrian for the gathering of the nations — God's purposes for Israel and when Christ has intervened in their behalf, to the destruction of their vast hosts. Meanwhile it seems as though peace may be signed this week, but with no honest intention to abide by its conditions. Indeed, it would almost appear as if it might be the seed-plot of many wars, but this will be only as predicted both early and late in the great prophecy of Matthew 24.

What rest for us to know that they can only carry out what God has predetermined to be done. I am thankful that you have a few interested souls to study His word with you in Teheran, and that He supplies all your need for food and worship in your isolation. Beloved Mr. Darby's ministry is wonderfully fresh. I think it was about the year 1827 or from that to 1830 that he brought out The Nature and Unity of the Church of God. It is a constant sorrow, to the elder ones at least, how little of what God so richly gave and has preserved to us, is valued by the younger generation, who seem far more occupied with "good men" than with the truth of God. And this agitation for bringing together the parties into which so many of those once gathered in the unity of the Church of God are now broken up through the will of leaders, goes on, and is the evidence I fear of very serious decline.  -  lifts up his voice in printed and typed papers every now and then against some fresh aggression — always in these lines — but they will not hear him. The grace of our God is, indeed, an astonishment, and with none more than myself. But all will yet come out to the praise of it. It may well bow our hearts now and keep us from pessimism, which truly is never of faith.

Your affectionate brother.

33.

MY BELOVED BROTHER, —

He doeth all things well. How soon we may be in His presence with Eternity to adore Him in unhinderedly. For me, two heart attacks coming on suddenly in the night, have been like a notice that I may have to lay down this tabernacle of clay. For they have left me much weaker than before, and more of an old man, unable for any exertion. But how much nearer He may be — in that case not to be unclothed but clothed upon, and mortality swallowed up of the life we have in Him, and that not alone, but one unbroken company, blessed be His Name. But what mercy lingers to meet all the present need.

The Armistice brought much relief to our burdened hearts by the cessation of the fearful slaughter; but it has given rise to the hope of a peace for which Scripture gives no more warrant than it did for the war to be made that of Armageddon. Though if it had been, there would have been no possibility of peace. But of these things they are wilfully ignorant through the universal heedlessness as to the solemn warnings of the Word of God. The three-fold "Overturn" of the Prophet must still characterize the most powerful empires of the times of the Gentiles, till He comes whose right it is to reign in universal dominion. So that we know the peace can only be temporary that can be secured by even the most powerful alliance of nations that the world has seen.

God is not in their thoughts, nor His counsels for the glory of the Son so long despised and rejected by the world, and not less so, if more responsibly where His Name is professed. . . .

Oh, that after all the appalling loss of life and widespread misery and desolation there might be a time in the great long-suffering of the Lord, of men's hearts turning to God, and a wider opening for the gospel. But I think we should look first for an effect upon the Assembly — a true revival of heart for Christ — the very progress of the principles of the Apostacy acting to incite to separation from the world, and devoted cleaving to and looking for Him.

34.

Psalm 9: 16, 17 goes far to affirm that when "The Lord is known by the judgment that He executeth" it will be universal; "The wicked shall be turned into hell, and all the nations that forget God." Zephaniah 3 is very strong. Even as to the means by which "All the earth shall be devoured by the fire of my jealousy" with the result that "I will turn to the peoples a pure language, that they all may call upon the Name of the Lord to serve him with one consent," as, indeed, Psalm 22: 27, 28: (cp. Psalm 37; Malachi 4: 1), the wicked will be left neither root nor branch. The Lord will have made a clean sweep of His redeemed — they that are His — at His coming. Think of the series of providential judgments under seals, trumpets, and vials; of the vast hosts gathered under the kings of the earth and the whole world to the battle of the great day of God Almighty; Armageddon, indeed, at the sixth vial, and the issue of it in Rev. 19, when not only its leaders were cast alive into the lake of fire, but the remnant of their hosts slain with the sword that proceedeth out of the mouth of the Lord — come forth to execute the last stroke of judgment in person, of which Enoch prophesied (Jude 14, 15) to execute judgment upon all; but of which we learn the character more specifically in 2 Thessalonians 1. — vengeance on two classes, "Them that know not God" (even where the gospel never went), "And those that obey not the gospel" — "Punished with everlasting destruction." "Tribulation and anguish upon every soul of man that doeth evil, to the Jew first, and also to the Gentile" (which shows I think that it is not the Great White Throne, though it may take it in in principle, as well as the judgment of Matthew 25). This must succeed Revelation 19; 2 Thessalonians 1; and take in the nations outside the sphere of the testimony of the gospel — "all" of them be there, and the judgment go on wholly different grounds from those who have heard the gospel, as we know. It will leave nothing but the sheep. Thus I have gone over the ground again upon which I, too, have made that statement in my pamphlet upon "The Kingdom in various aspects," which I think you must have had from me. If not I will send it to you, and ask you to run through it, and tell me if you can find the kingdom open with any but the 144,000 of all Israel, and the innumerable multitude of all nations of Revelation 7.

Another interesting question you have led me to, is as to the song of the redeemed in their representative elders in Revelation 5, as to the significance of the omission of "us," and the change to "them" and "they" in verses 9, 10, which is I suppose the point. I do not believe they leave themselves out of a position that yet the martyred companies of chapters 6 and Rev. 13: 15 should share with them as we find — the three brought together in Rev. 20: 4. The reason of the omission must be looked for deeper — to me, a very beautiful one, indicating the true character of worship. Mr. Darby expresses it in the Synopsis (but I have met many who don't seem to have observed it): "Thus it is not any particular class, but the value of the act which is the motive of praise, and all being confided to Him," The subjects of the redemption are not before them — absorbed with the glory of the Redeemer. This is true worship.

35.

MY DEAR W-

I am glad to pursue a little the interesting subject of the Kingdom of the Lord Jesus when established in power and glory. The passage you quote from the Synopsis refers to Ezekiel 47: 11, the healing of the Dead Sea — the marshes alone remaining under the curse — "given to salt," which he applies and as I always thought justly; "The blessing of that day is real and abundant, but not complete." The millennium is not a perfect state, as the new heavens and new earth will be, of which God can say, "Behold I make all things new" (kaina). The intimation suffices to establish the contrast, but I do not think can be pressed further. I do not recall any passage that indicates that the children of the sealed remnant of all Israel that forms the nation in the kingdom, will be the subjects of grace. They will inherit the flesh, for that which is born of the flesh is flesh; and though while Satan is bound there is nothing to draw it out either in them or the Gentiles, yet the general character of the reign of righteousness and peace is only maintained by the rod of iron, and the curse and death upon the transgressor, even though he be counted as an infant of days at one hundred years old (Isa. 65, and this last I suppose specially of Israel by its connection), while as to the nations Isa. 66: 24 shows the same. With this I connect also as to those who do not come up to worship at Jerusalem (Zech. 14: 17-19.), while Revelation 22: 2 maintains the Assembly character of grace by the leaves of the Tree of Life being "For the healing of the nations."

But there is an expression found in the Psalms (though not exclusively) with a marginal reading in A.V. that, as I believe, has been very seriously misread, into disparaging the whole character of the millennial reign of Christ. . . . The passages I refer to are Ps. 18: 44; (2 Sam. 22: 45) Ps. 66: 3; Ps. 81: 15; with outside the Psalter, Deuteronomy 33: 29 "found liars," A.V. "Shall submit themselves," and that "as soon as they hear of me" (2 Sam.) would have conveyed no false sense; which has been apparently wholly derived from the alternative, relegated to the margin in the Psalms. As Delitsch says, "Frequently used of the enforced submission of the vanquished." "Come cringing" is Driver's and J.N.D.'s rendering of it, and describes the effect of the Lord's coming in warrior judgment, before sessional judgment, as in Matthew 25, disposes of the last of His adversaries.

It in no way answers to the prophetic delineation of the kingdom when He reigns as Solomon. As to the deterioration that goes on even under His beneficent sway, Numbers 29 indicates as much, though the eighth day verses 35, etc., outside earthly order, would show what God has in reserve on the ground of the one perfect offering of atonement (cp. vers. 7 and 36, 38) if this may involve (by the eighth day) the Eternal state.

As to the first or earthly testimony of the Lord in John 3, Nicodemus ought not to have been ignorant of the moral change of which the prophets had borne testimony as necessary to enter into the kingdom, at least of Israel. I do not dogmatize as to the nations, but putting together Psalm 9 the world-wide testimony of the Everlasting Gospel with its positive results in Revelation 7, in the innumerable multitude — the succession of fearful judgments, providential, and by the Lord coming in Person, and then Matthew 25 at the close, it would seem to me that all that will not submit to the Lord will be cleared off the scene by the time of the opening of the Kingdom in power and peace.

As to Revelation 5 I would only like to note what the representatives of the heavenly redeemed are occupied with in worship, is not so much redemption, as the worthiness of Him who wrought it — not occupied with who are the subjects of it, themselves or others.

I see I was passing over your query as to John 3 at the end. But the prophets contemplated the Kingdom in power, from whom Nicodemus ought to have learned the necessity of such a change, as, (only now that the full light was shining,) could be brought about only by the new birth.   Ever affectionately yours.

P.S. — I had been thinking of adding, on the subject that has been before us, that in my ordinary reading we had come to Psalm 104. I had long noted that in Psalm 101, which gives us the rule of the Messiah, when according to preceding Psalms He takes the Kingdom, that He will "Early destroy all the wicked of the land." There is but one word in Hebrew for "land" or "earth," so that the context alone decides which is to be understood. "The city of the Lord," as well as the whole Psalm, makes its limited force in Psalm 101 clear. But Psalm 104 is the whole animated creation, taking in even "the great and wide sea." Hence the solemnity of verse 35, and its bearing on the subject. Sentence is pronounced on the sinners and wicked of the earth — they are to be consumed and be no more, so as not to mar the scene of earthly millennial blessedness, so exquisitely presented to us. And the announcement leads to the first "Hallelujah" of the Old Testament, as the destruction of Babylon gives rise to the first of the New Testament.

36.

MY DEAR —

There is one thing I should like to make clear, as to what I said about separation from evil — so essential as I believe it to be to God's principle of unity. What has tried me in those we have had to do with since

Bethesda — when it was imperative, because if Newton's doctrine of Christ was true, everything was gone; his Christ was not God's according to Scripture, and Bethesda and the open brethren's course betrayed such indifference to Him, and ignorance of the Assembly's unity, that all was lost as to the recovery of the truth, if they had been gone on with — is, that when teachers have developed ideas of the truth contrary to what we have received, and led away disciples after them in some form or other of independency, the principles that guided us as to Bethesda were taken to be the model upon which all subsequent separation was to be carried out. Namely, that not only was the independent gathering of such a teacher to be avoided, but everyone who may not have had the truth so clearly as to form a true judgment of his deflection from it, was to be treated in the same way, and thus a division made absolute and world-wide; and this when no question of not bringing the doctrine of Christ was at stake. Those who preferred following a favourite teacher in independency might have been surely allowed to do so, while we sought to walk in the divinely constituted unity of the Body.

But this involved recognising every member of the body, who was not disqualified by being untrue to his profession, by what was false to Christ. Divine love should have its way in the case of those who come from such independent associations, and each case taken up on its own merits, and not by some iron rule that would exclude all who had not formed the same judgment of the gravity of error as, to say — the Christian standing and state, or as to life and the Spirit, so as to break absolutely with the teacher and his following. It is far easier to act by a rule: and the course I have often lifted up my feeble voice to support needs exercise before God and the sense of what the unity of the Body is to Christ, and the activity of love going out to all who are His; all of which I am humbled at the deep lack of in myself. But I believe it to be God's way, and that many might have been gained instead of being driven away for all time, if we had walked in it. In all these things that have been such a shame to us I admit the difficulty, and the stumbling-block in the way of many, but I believe that there were and are resources in the Lord to enable us, while owning the discipline of the past, to go on with Him, keeping His Word and not denying His Name, until the end. It is deplorable to me that men should act as if we were committed to the least of two evils, instead of counting on the Lord to enable us to be obedient to His will and nothing short of this.

Very affectionately in Him.

37.

[On leaving a Meeting in consequence of some disagreement.]

But this is the kind of thing going on everywhere, through the lack of the bond of the truth and power of the Spirit, that acted in it to hold us together as gathered to the Name of the Lord Jesus in the unity of His Body. Division is recklessly resorted to as the only course open to those who differ, even when a question of ecclesiastical administration; and if you do not treat this as equal to one of the "doctrine of Christ" personally, it is supposed to be "looseness" — a conveniently vague expression to serve the ends of the enemy in disruption. Not that we are ever clear of the danger; it affords an easier path where the will may be rampant, and true separation to the Lord given up.

We must guard against making what we feel so deeply as affecting the testimony of the Lord, a ground of absolute separation, as if the Person of Christ was affected; such creatures of habit as we are, the tendency with every difference of judgment among brethren is to make another Bethesda division out of it, which has ever been my sorrow. Ecclesiastical unity, however important, cannot be enforced by Assembly discipline. This makes the great difficulty now of dealing with the present trouble, so subtly sprung upon us at last. Nothing but what will bring out the place of the Church before God, and raise the spiritual tone of brethren will enable them to stand against the avowed evangelism without the Mystery of the Gospel which has had much to do with lowering it. How we need Moses' prayer, "Show me now thy way that I may know Thee," with the Christian development of it in the prayers of Colossians 1 and Philippians 1, though not leaving out those of Ephesians 1 and 3.

Your letter of April 14th made me very thankful, as showing how far you have entered into so much of the deepest moment to me in our humbling history. Nothing, as you say, would weaken the exhortation as to how to deal with those who would cause division contrary to the doctrine we have learned; they are to be marked and avoided, which is, I suppose, short of Assembly action. Grace would even teach us to make a difference between the active leaders and those led by them in any trouble that arises.

But how well if by sovereign grace our eyes are open, by the Spirit, with God upon the mountain top, to see the Assembly as He views it in Christ in its order and beauty, as Balaam saw Israel, only for us, the revealed ground of such a contrast with the Assembly's actual condition, making it all the more possible and blessed to enter into it.

With very warm love, yours affectionately in Christ.

38. January 16th, 1921.

MY DEAR W

It seems a very long time since I heard from you and hope I have not lost a letter in the post. My last to you was, I find, early in September. My correspondence has been much in arrear owing to general weakness since the first heart attack, of which I had had two I think, when I wrote, and one or two since; so much so that in the Lord's ways of perfect, marvellous grace with me I have not been able to preach since, save in the monthly meeting we have (the first Sunday) in this house where we get from forty to seventy people, with encouragement, in that with all novelty long since over, the attendance is larger and interest shown in them more than in previous years. Neither have I been able to get to Wigton or other places. It makes a great difference in one's life to have come into old age so suddenly, but has not been without very distinct profit I trust in shutting me up more to God, and seeking to be in His presence and mind, as to all the difficulties of the last days, and the beloved Assembly, and the servants of the Lord. It has been a solemn, searching time as to the character of all the activity that will yet come out in His presence that has so often failed to have the true spring in me of communion with the Lord. But His grace has abounded to me over it all, casting me more absolutely upon His unfathomable love.

The course of the ordinary profession is getting worldly worse every day, plunging on to the final catastrophe. A man appointed Dean — just lately openly denies that Jesus is God, or that there is any need for the atonement. Like Philo in both, he also preaches Philo's doctrine of repentance as everything. But what kind of repentance would it be without faith in the Person of Christ without whom God cannot be known — to say nothing of His work.

Very affectionately yours in Him.

39.   September, 1921.

MY DEAR W-

Yours of April 25th tells of time's rapid flight. For, though I have not written, it has lain before me ever since, and often reminded me of you with thankfulness. In the Lord's perfect ordering I am decidedly lower down as to bodily strength than I was, and thus the Home nearer. The world passeth away and the lust thereof — nothing of permanence but doing the will of God therein, and that abides for ever. But as I take it, this is not so much in outward activity, as in the heart's spring of communion and service partaking of the character of worship, as in the word for it in Revelation 22, when we shall also see His face with the consciousness of answering perfectly to Him. Though it will be His FACE that is the fulness of joy (Ps. 16; N.Tr. "countenance"), not our bearing His image, though necessary to that joy, and to His in us. As I said to a beloved man long ago, at the time much depressed by introspection, seek Christ, not state, and it was used to set him free.

I rejoice to know that you are kept in quiet decision in the path the Lord has called us to, resisting the inroad of looseness, and the self-will that takes that form, rather than submission to the will of the Lord, individually and corporately — the last too much left out of sight, as the whole wonderfully privileged corporate position is. There is extraordinarily little interest in it now.

I write for nothing now — often tried as to the way things are presented, and the men that are prominent, though wishing I were like them in many ways. I am most thankful for your testimony to the unworldliness of those with us. I fear there is much breaking down of this character where once it was found. There has been trouble over it in meetings where riches rolled in to many through the war.

The general state of the country is deplorable here. The awful open blasphemy of the pulpit and the professors, has attained a height or depth we have never known before — duly reported in the Press and thus spread over the country.

It is by bronchial heart attacks, from which I was free for a time, that of late, since a cold change of the weather, I am still further circumscribed in my activities — not able for any exertion, though I have had the monthly meetings in this house.

Ever your affectionate brother.

40.

As to your question anent the expressions Kingdom of Heaven in Matthew 11 and Kingdom of God in Luke 7 on the same occasion as to John the Baptist — I think you have my pamphlet on the various aspects of the Kingdom* so that I will assume what is there and only answer as to this detail. Surely both are true. We who by infinite grace are in the Kingdom of God now, know well our greater privilege though least in it, than that of even the greatest of prophets who went before the time it was introduced, by the testimony of the Spirit to a risen and glorified Christ. As to that aspect of it when it is regarded as either the present sphere of responsible profession of Christ in the "Mysteries of the Kingdom of Heaven," or when it assumes its full character by "The Son of man gathering out of it all things that offend" with its heavenly part where "The righteous shine forth as the sun in their heavenly Father's Kingdom" or its earthly part as that of the Son of Man, it is better to be in it than even coming nearest of the prophets to the King and Kingdom of which they could but foretell. When it is seen that the kingdom is one and the same, only looked at dispensationally as Kingdom of Heaven and morally as Kingdom of God in the general use of the expressions (I say "general" because the Kingdom of God even is looked at as taken up as a professing sphere in Luke 13: 18-21) I think the difficulty disappears, and both the passages you refer to have their inspired place and perfection.

Yours ever affectionately in Christ.

*Also on this CD.

41.  [Earlier.]

BELOVED BROTHER IN CHRIST,-

I was most interested and very thankful to get your letter and hear of the realization of your hopes in the little company come together to His Name at Matten. I was in full accord with the ground you took in going on with the positive ministry of Christ, and leaving it to tell upon hearts, attracting them out to Himself, so that the work might be wholly His own, and their faith rest in the power of God. Nothing else will stand, I am assured, in this day of testing, alas! increased by so much unfaithfulness on the part of those who have had light from God. I trust you may have the joy of seeing them led on in the intelligence of the Assembly's calling, and other exercised ones brought into the path of faith. The growing interest in other places is most encouraging, and I rejoice to hear of Grindelwald yielding so much, and souls getting peace. A good opposition, though sad for the instruments, is not, I have found, a bad thing for the work — an open door and many adversaries are not uncommonly found to go together. Satan evidently trembled for some of his poor dupes, lest the Gospel should emancipate them from his yoke.

The terrible war goes on without any apparent issue, though hundreds of thousands of lives have been sacrificed in it to human ambition, for there was no other cause for it. But we look above and own the rod of God in it in chastisement for the terrible unfaithfulness of those who profess His name. And I think many are more restful in submitting themselves to Him, instead of fearing for what may come. The wonderful work of His grace goes on, and every day nearly we hear of fresh souls being won for Christ.

With much love in Christ,

I am your affectionate brother.

42.  [October 12th, 1915.]

BELOVED BROTHER,-

I am greatly concerned to hear that dear — has to go to the war, but trust through the prayers of many who know and esteem him so highly, he may be preserved. As for the terrible conflict, it seems to get worse and worse, as other nations become entangled in it. But I cling to the three-fold division of Revelation in Rev. 1: 19, and believe that none of the rest of the book can be fulfilled until the history of the Assembly, as the responsible vessel of Christ's testimony, is closed, by the removal from earth to heaven of all who are His where they are seen in Rev. 4, 5, and I find hope in this. For if this war were in prophecy there could be no hope of any remission of judgment. Seals followed by the Trumpets, and they by the Vials, in ever-increasing intensity of providential judgment, till the last stroke is executed by the Lord in Person. But as it is not within the scope of prophecy, I think we may look for the Lord to bring about peace, for ever so brief a spell, and the further spread of His testimony.

With love in Christ, and to all around you who love Him.

I am your affectionate brother.

43.

BELOVED BROTHER IN CHRIST,-

I am glad to have yours of April 19 yesterday. It is as you surmised — I had your letter of February 6th and wrote to you on the 15th of the same month, and it has never reached you. Well — I can truly say that you have not been forgotten, but are often borne before the Lord in affectionate remembrance in connection with the great need around you and the open door, confirmed by the "many adversaries," and that it is kept open as I rejoice to know; only it means increased trial for your faith and the needed wisdom and grace from God that the light of the Gospel of the glory of Christ may shine out from you as brightly as it has shone in, in no way obscured by the vessel. For this there must be the carrying about in the body the dying of Jesus that nothing but His life — proved absolutely will-less in that last crucial test — may be manifested in us: death working in us that life may flourish in those we minister to. In the measure in which this is so by His unfathomable grace, the position of those who oppose themselves to such a Gospel is most serious. The Apostle was so kept by that grace, in his walk and labour that he could say, "If our gospel be veiled it is veiled to them that are lost: in whom the god of this world has blinded the minds of them that believe not, lest the light of the gospel of the glory of Christ who is the image of God should shine unto them." None of us may be able to speak so absolutely, as alas! how much about us may have hindered their seeing it, but how great is His grace and patience with His poor servants, and we can trust Him for all the resources needed for such a testimony, and the ways of God with us to make it more formative in its power over us, and thus through us to others. 2 Corinthians is the Epistle of those ways which even include making Satan contributory to the blessing of His servant, by a messenger of his to bullet him to keep him in the true sense of nothingness, when the flesh was (and is) such in us that it would seek to exalt him by the greatness of the revelations made to him. How good He is — how well we may praise Him for the past — His side of it, and trust Him for all that's to come.

Yours affectionately in Christ.

44.   May 17th, 1917.

BELOVED BROTHER,-

Your letter of April 11th reached me in good time with such interesting tidings of how the Lord is working by the truth in souls — no surer mark of a Divine work, for the natural man receiveth not the things of the Spirit. The testing was bound to come as the enemy perceives this, and seeks by persecution to keep "his goods" in his grip; but God turns it to His own glory in bringing out both the character of His testimony and of the world that opposes it. And so I trust you go on your way rejoicing that the Lord gives you access to so many in different places, and will I trust sustain the dear ones who have gone forth from the camp unto Him, to be identified with Him in reproach and rejection.

We are often cheered by the letters from soldiers, telling of their conversion, and from the Christians, showing how the Lord sustains and gives them the sense of His presence in almost inconceivable conditions. What a groaning and travailing world it is and will be till the manifestation of the sons of God in the glory of its long despised, but only rightful Lord and King.

Your affectionate brother in Christ.

45.

BELOVED BROTHER IN CHRIST, —

I have been wishing to write but have been unable to get through with all I desired. The four times repeated "work of a day in a day," though only given in the margin where given at all, sometimes comes to me as a cheer when time seems too short for all that presses.

It was a joy to me to hear of the earnestness that brings saints together from so many distant places to the Lord's Table at Matten, a very blessed proof of the reality of the Lord's work; for there has been plenty of opposition to test them, and again and again I rejoice to think of how you were brought home from America, after such a long absence, for this work. I wonder how long some will shut themselves out from a work so manifestly of the Lord: may you be given all wisdom, grace, and patience — the first sign of apostolic power, so that a remnant of them may be brought back to the true ground of the Assembly. It is all we can look for in the present state of things, where there are so few even of those who are still nominally on the ground to maintain it with spiritual intelligence and firmness. I believe with you that the war is preparing things for Antichrist, and the rise to power in the west, at least, of Popery; but this makes all the more blessed the Hope of the Lord's coming, instead of having to look with fear for things coming on the earth. In the path of obedience (Phil. 2) will be found our deliverance from all the present allowed power of the enemy who will shortly be bruised under our feet. . . . It was a serious perversion of 2 John making it a question of a flagrantly ungodly man, which is not the kind of tool Satan uses in the last days, in his assault on the Person of Christ. Neither Irving, nor Newton, nor even Newman could be so characterized. Also on the Lord's Table there was a serious perversion of the truth, and playing into the hands of Romanism, by identifying the Lord's Table with the altar.

I am yours affectionately.

P.S. — I hope the teachers of error at St. B. were not permitted to mar the work, though it may have been allowed of Him to test as to the truth, and the Shepherd's voice — would that the sheep knew how to flee when it is discerned not to be His, but a "stranger."

46.   February 6th, 1919.

BELOVED BROTHER IN CHRIST,-

I was thankful indeed to get your letter of December 24th (though there were no enclosures — taken out by the Censor I suppose), and feel the privilege of often seeking to bear you up before the Lord in the especially strenuous work of the winter amid snowstorm and frost.

I cannot but believe that there has been a fresh call to the nations from God, to consider their ways, while repentance was still possible, but I cannot hear of much effect of it. It is dreadful the open defiant apostacy of the awful Bolshevik rule wherever it extends in Russia, with Jews too in the lead at putting down all recognition of God. What long-suffering bears with it, but the day of reckoning will be terrible, and it may be very near. I am so thankful that the dear "babes" of the villages are getting hold of the Christian Hope, while these things are hid from the wise and prudent.

I have been refreshed in looking over again J.N.D.'s lectures on Philadelphia to which you referred. For while I think it to be of exceeding importance to press the Philadelphian character as the indication by the blessed Lord of what is suited to Him in these last solemn days, I feel we must not lose hold of the grace that is the alone producing power of it. Now this is seen in principle in all the special promises to the overcomers throughout the seven epistles. They are seen as characterized by the Lord with what His grace can produce in them — as suited to the time of testing in which they find themselves — i.e. as overcomers. As ever, He teaches us what we ought to be to answer to His mind, by showing us what we are. "They are not of the world, even as I am not." Not they ought not to be, nor they must not be.

We could not say, looking down the promises, in Revelation 2, 3, that only those who overcame as to practically realized state should — for instance "Eat of the tree of life"; or "Not be hurt of the second death." I know that Rev. 3: 10 (the verse you refer to) comes before the promise to the overcomer in Philadelphia, but in principle the whole Epistle is the character of an overcomer depicted. I know there is a sentence in those early lectures that would seem to express the idea that only those of whom it could be said they have kept the word of His patience would be taken out of the hour of temptation that is coming upon the whole habitable world. He is reported to have said that "If they have got into Christ's place of patience they do not want sifting as the world does; but if they are mixed up with the world they must be sharers in the troubles of that hour . . . or practically sifted before to be rescued from it." I believe in the alternative stated thus, but if the former meant that only a faithful class of saints would be taken out of time when the Lord comes (the only way they could be kept out of the hour) and the rest left to go through the tribulation, this would imperil the truth of the unity of the Body of Christ and be taken to imply that very few of His saints comparatively would be in the rapture. And this is so contrary to all that Mr. Darby taught in later years, as far as I know, though assiduously pressed by all kinds of heterodox sects and persons, that I prefer to believe it to have been left an unguarded (so unusual with him) sentence of the note-taker.

I think you will understand me. It is all of the same infinite grace that from the new heavens and new earth can look back on the past conflicts of time, and give so different an account of them, than any could who have gone through them, and say, "He that overcometh shall inherit these things; and I will be his God, and he shall be my son." I am cheered to know of the survival of the love of dear saints in Germany through all these testing times. I wish we could have expressed ours for them, by responding to their desire for wool for their knitting machines, but you are quite right — it would not be allowed here yet.

I passed my eightieth birthday yesterday through wonderful mercy — in the doctor's hands again and confined to the house, but better, thus kept very dependent upon the Lord for health for any engagements in the work beyond the day.

Ever affectionately yours in Him

47. November 4th, 1921.

MY BELOVED BROTHER,-

I am most thankful for all you have to tell me of the Lord's work, and the inevitable opposition of the enemy. The form it more and more takes of all these phases of false doctrine makes the opposition all the more painful and insidious. You seem personally to suffer from it more than we do here, though the drift of the leaders of thought was never more openly and blasphemously expressed in the Press. All presses out that the end cannot be far off — everything ripening for the apostacy — but if so, the Lord nearer still to gather His own to their heavenly place with Himself. Many are being taken Home individually, as His long-suffering lasts.

. . . Soon the conflict will be over, and the rest of God have come. I have been touched lately afresh by the thought of the overcomer being brought in in Revelation 21 in the Eternal state — a thousand years at least since there has been warfare, and the wonderful grace that only recalls the way His own have "overcome" — without a word of all the failure and often seeming defeat through it, we have had to mourn, all swallowed up in the grace that makes more than conquerors through Him that loved us.

Your affectionate brother and fellow-servant.

48.

MY DEAR BROTHER,-

I am glad to have the opportunity of having what I thought I had been learning only more and more clearly from the Word thus tested, and thank you for your patience. I think the words "In His Person" did sufficiently guard your thought, though I don't know that I should exactly so express it. As to the difference between subjective and experiment — I think they are closely allied. In the valuable exposition of Romans p. 55, you will find J.N.D. uses the latter. "In chapter 6 the practical consequence is gone into, the state and condition reviewed experimentally." See also a letter recently published in Words of Faith of J.N.D.'s, in answer to a brother who, on first having his attention called to the fact that our death with Christ was not stated, as in the absolute fact of it in His death, but as become the faith of our souls in Romans 6, wrote to him to know if it could be so (Words of Faith, vol. iii. p. 278). You have probably also seen J.N.D.'s note to C.S. given as the correction of his thoughts on the Red Sea, etc., in Things New and Old.

After the Aucher Street meeting, where we had the whole subject fully up, he objected to the expression (even though he often used it himself, and one finds use for it) that we died in Christ's death as if it were so presented as an absolute fact — "death with," as in Scripture, involving our experimental realization of it. I have not the notes with me, and only can give the substance of it. You will also remember the letter E.D. put in lately in Christian Friend, saying justification of life in Christ does not go so far as the "in Christ." All this expresses from another from whom we both have learned so much of the mind of God in the Word, what I have been learning, and that has led me out of looking at Romans 6, 7, 8, as I once did, and as I think you do still. I am only sorry we cannot meet this time to confer face to face as to these things, that while there is no fundamental difference between us, are important both as to the way God presents things and in seeking to help others by this. Read in The Exposition, p. 57, and you will see how he takes death to sin, and "he that has died," of verse 7. We have professedly taken part in it, so that it is our settled portion down here. "The question here is of our state and condition," end of paragraph. And this leads to the question of your letter "What is, in the flesh, according to Scripture?" Now I take it that we must leave out what you bring in, and that is "in the sight of God." Where in Scripture do you find what we are in fact, for it is a blessed fact to one in his Christian place, as no longer in the flesh, dead to sin and in Christ, and in the Spirit, distinguished from being thus in the sight of God? Ephesians 1 gives us the latter in the eternal counsels of God. Romans 6 - 8 gives us the actual facts as to our own souls. And I see the wisdom of this. God deals with realities, and no one ever yet knew or could know what dead with Christ was, save as the answer to the proved reality of his place, and state in the flesh, though it is then but faith appropriating the past fact of Christ's death as my death. Having thus died as Adam's children, in that Christ has died, we are no longer in the flesh, in that nature or place or standing before God. Up till death with Christ then known by faith, we are in the flesh according to Scripture, the only ground we were cognizant of, not knowing how untenable it was till we proved it. Something before the Spirit was needed to take us off that ground, i.e. to submit our souls to the absolute judgment of sin in the flesh, in the Cross of Christ, and so die to it — so that we might now for the first time have "In Christ" as the revealed ground upon which we have been consciously brought in our souls, of which the Spirit is the power. I refuse to introduce a question of the sight of God where Scripture does not, and thus weaken for souls the reality of these respective places and states. Romans 6 laid the groundwork of doctrine and truth, i.e. that our old man is crucified with Christ. We are for faith dead. Romans 7 applies this to the connection that as in the flesh we had with the law. "In the flesh" then as far as I see is applied to the conscious standing of a man with God, and could hardly be said of a purely natural condition, for then he was nothing but flesh.

May we be kept near Him in all this doctrinal discussion, lest it become dry and barren in our souls, and be led more and more into His Holy Will and mind in the truth.

Yours in His love.

49.

I have no heart to say much upon the heresy of non-eternity, not because I have the slightest doubt or difficulty on the subject, but because it is so frightfully false to God and to Christ, and to the true nature of sin. It has attraction for people that have never known a very deep work of repentance in their souls — never learned themselves, and what sin is before God. If the revealed consequences of sin did not go beyond earth and time, and the sphere of God's government — "In the day that thou eatest thereof, dying thou shalt die" — there might be some excuse for these people. But it is expressly revealed that "after death" is "the judgment"; and when we come to the solemn scene of it, as depicted in Revelation 20, we find it is after heaven and earth, as they are now, have ceased to exist, time is over, Eternity has set in. Will your correspondent tell us of anything that will cease after that? In Revelation 21 — the furthest peep we get into Eternity, when there is a new heaven and a new earth, and the consummation of God's eternal counsels has come in the New Creation, verse 8 declares the fixed unalterable condition of those who have their part in the lake of fire "which is the second death," where they have gone down to the execution of judgment. Could any words be more conclusive, and that note, when God has traced the history of time up to its close, before that judgment took place? Nor will any difficulty be found by reason of any supposed variable force of a Greek word in that scene (Rev. 21: 1-8) for it does not occur.

It is rather too late now to propose any improvement in the words by which Greek thought was expressed, and which the Holy Spirit took up to be the vehicles of divine thought. It is aionios, no doubt that — falls foul of, as a word of variable meaning. Poor Greeks, if they had only known English how much better it would have been for their master-minds! But I suppose it would be allowed that probably they understood their own tongue. Plato would have; Aristotle; Philo; — well, you may see the passages quoted by J.N.D. in Collected Writings, vol. 31, from them, by which it is clear this very word had then for its definite and proper meaning, "eternal," and nothing else.

Why a word such as it is could be used in a modified way to convey something short of this, as man's life or an age, may be safely left to the Greeks or Greek students. One passage suffices for one who fears God, i.e. 2 Corinthians 4: 18, where it is used in absolute contrast to what is limited by time. After all, it is not wonderful, that what is beyond all defined thought of ours, i.e. ETERNITY, should not find very definite expression, specially in a heathen language.

But take an English Concordance and look at the range of things that a word occurring some seventy times is applied to; more than half to life, but besides how much else of the Blessed God Himself; as well as to our joys and glory, our hopes, the Kingdom of the Lord Jesus, besides the judgment of those who reject His testimony; and you cannot but pity from your heart one prepared to sacrifice all, in order to do away with the true character of sin and its judgment. The reason it affects this so much is plain to be seen: is sin against God after all so light a thing that a limited judgment will avail for its penalty? And if so, why then should it be executed in Eternity after the ages of time are over? The reason it reflects back on the Person of the Son of God, is that if a limited judgment would suffice, then an infinitely glorious Person was not needed to endure; none but He ever to drink the cup so as to be able to say, "It is finished," infinitely enduring the judgment due to us, He could infinitely exhaust it.

It is really very simple as to John 3: 17-19, 36. Read in the N.Tr. or Revised Version, "is not judged"; all possible ground of judgment taken away from the believer: the unbeliever is "judged already," his whole condition determined ipso facto by his rejection of the Son of God: and the wrath, instead of the favour of God upon him, has become his condition, only to be reversed by his coming to terms with the Son of God before it is too late, else that wrath upon him becomes his fixed abiding condition to an Eternity without end.

50.

There are two ways in which the presence of the Holy Ghost has been made good to us in Christianity consequent upon the Lord Jesus being glorified. First, He dwells in the individual believer; and, secondly, He dwells in the Church. It is as to this last aspect of His presence on earth that the following texts are put together.

The presence of the Holy Ghost in the individual believer consequent on Jesus being glorified is admitted.

As to the presence of the Holy Ghost in the Church then, the Epistle to the Ephesians looking at everything from the point of view of the counsels of God, and giving us first our individual place and blessing in Christ, goes on then from the end of chapter 1 to present our corporate place and blessing (1) in relation to Christ as His Body (Eph. 1: 23), and (2) in our relation to God as His dwelling-place (Eph. 2: 20). Ye are "Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord." Note here that it is not what saints are individually, but as a building which is growing to a holy temple in the Lord such as it will be ultimately and perfectly in glory. But this is not all, lest it might be supposed that God would not inhabit it as such till then, it is added, "In whom ye also (saints at Ephesus and universally) are builded together for an habitation of God in the Spirit."

Thus was realized what the Lord said to Peter, announcing His still future purpose for the first time, save as the types showed it forth, "Upon this rock I will build my Church." For as I understand Matthew 16: 18, it is this aspect of the Church in its relation to God as His House that the Lord speaks of — I build a house. As the Body of Christ it was still a mystery hid in God.

And so Peter understands it, it is clear from 1 Peter 2: 4, 5. Though he does not here say whose house it is, yet coming to Christ the Living Stone as living stones we are built up a spiritual house.

One more passage will present to us this aspect of the House in which, as in all, it is looked at as according to the plan and mind of God about it, i.e. Rev. 21: 3; but only now in its perfection in glory, "The tabernacle of God is with men" — what it was growing to in Ephesians 2: 21 is realized in the eternal state, the Church, the home of the brightest manifestation of the glory of God for ever.

But we must turn to another character of passages that give us the state of the Church as the House of God when committed to man to have his part in, in responsibility. And here, as ever, failure comes in which brings judgment upon it sooner or later.

I take 1 Corinthians 3: 9. It is God's building and the saints are this. If it is alleged that it is individually they are such, a second look at the passage will disprove it. Paul had laid the foundation, not certainly of an individual saint, but of God's building. But let every man take heed how he buildeth thereupon. The foundation is irreversibly Jesus Christ. But men in their building might introduce false material. And now we see marked out three classes of builders engaged at the work thus formally committed to the responsibility of man. There were, and are, thank God, good men (true Christians) and good builders who should get their reward in the day of Christ. But there were good men and bad builders who lose their reward, and their work goes for nothing, but who should themselves be saved yet so as through fire. And there was yet a third class, bad men (only Christian in profession) and bad builders, who in their work only defile the temple of God (mark the expression), and who should be themselves destroyed. And now, to leave no room for mistake, he says, "Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you" — God having taken up possession in His temple in the Spirit. And it is added in spite of the corrupter, "The temple of God is holy, which temple ye are." Thus though false materials enter into the building, and the bad workman may corrupt, it does not cease to be the Temple of God. Later on, in 1 Corinthians 6, the Apostle speaks of the individual aspect of the Spirit's presence, where this body of ours is the temple of the Holy Ghost. Only a superficial reader could confound the two passages as though they spoke of one and the same thing.

The next passage I will refer to is 1 Timothy 3: 15, where Timothy is instructed how to behave himself in the House of God, where again there can be no uncertainty as to that which is spoken of, for he adds, "Which is the Church of the Living God." He and others might behave themselves badly in it, but the Church was the House of God.

So again in Hebrews 3: 6, where Christ is presented as Son over it, but the House is composed of those who are His, "Whose house are we," only excluding from the thought of it those who give up Christ altogether. [I might perhaps have better therefore connected this passage with those that refer to the House according to the mind of God, i.e. the first four we looked at.]

But the possibility of failure both of the builders in their work, and individually as in Timothy prepares us for the next text in which Peter (1 Peter 4: 17) warns us that the time was come that judgment should begin at the House of God, still owned as such even when ripe for judgment. Such has the House of God become in man's hands, failing as ever in whatever he touches. Yet God lingers in it till the last, making His presence known to all who will only count upon it in faith and faithfulness.

And this leads me to two other passages that give us the principle on which His presence can be enjoyed. The first, 2 Corinthians 6: 14 - 7: 1. It must be in separation from all that is unsuited to His nature, and thus true enlargement of heart is found — and it is even essential to the enjoyment of our individual relationship with the Father. "What agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said" (quoting words that belonged to a past dispensation, but that apply with infinitely greater force now) "I will dwell among them and walk among them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."

The second passage I refer to is when failure had advanced much further than as yet at Corinth, and gives us our path in view of the last worst state of the profession. How reassuring to the heart to find that in spite of all the rubbish man has heaped upon it "The foundation of God standeth sure" and may be discovered by that divine clue given us in the labyrinth of man's evil — "Let everyone that nameth the name of the Lord depart from iniquity." It was as in a great house where were vessels of various kind and use, some to honour and some to dishonour. It was in vain even for Timothy by apostolically committed authority, to try and purge out the evil. He is to purge himself from it; to watch his own heart lest Satan get in there through an ungirded loin: and to seek out any similarly separated to the true confession of the Name of the Lord, and to cultivate the things suited to the presence of God with them. Such was the order now for those who would seek and enjoy God's presence in His House. Leave the House they dare not, while God the Holy Ghost is there. To purge themselves from all that is contrary to God in the House is peremptory and incumbent on them that His presence may be manifested in power to them.

I have sought thus to put together the leading passages which give us the doctrine of the House of God, both as to place and character according to the mind of God, and as committed to man's responsibility, and as to what is needed now as ever in order to realize the great fact of God's presence in it by the Holy Ghost. "Holiness becometh thine House for ever."

Now we may look at some passages to see the truth presented to us in its practical working. We have seen what the House is — according to the mind of God, formed as it was at Pentecost (and as it will be brought out in glory) — if only those who are really His, or responsibly, as now of the profession of Christ. We will now turn to some of the effects of God having taken up His dwelling-place by the Holy Ghost thus in the Church on earth.

The coming of the Holy Ghost as a Divine Person to the earth was fitly ushered in by all that could go to attest this infinite fact for faith, and make its reality felt in the world. And note there was a Presence which filled all the house where they were assembled, as well as abiding upon and filling each of the disciples. As thus shed forth you find the actings of the Holy Ghost not from heaven now, but on earth in the Church, as well as individually energizing and directing the Lord's servants. Omitting this last as more individual, see Acts 4: 31; Acts 5: 3, 9, 32; Acts 7: 51; Acts 9: 31; Acts 13: 2, 4; Acts 15: 28; Acts 20: 23, 28; Acts 21: 4, 11.

See again 1 Corinthians 12, where the varied gifts and their exercise under the Lord are looked at as the manifestations of the Spirit — not in heaven certainly, nor in the world, but in the Church, as the sphere of His presence. (Ver. 7.) So verse 11, where He sovereignly dispenses gifts, and verse 13, where He forms the body of Christ in its unity (as the members of our body make up one natural body); while each member drinks into the same Spirit.

Also 1 Corinthians 14, where the exercise of gift in the Assembly is ordered. The unbeliever is to come in and find the secrets of his heart made manifest as in the presence of God so as to become a worshipper of God and to be able to report that God was truly present among them; while in verse 33 all is referred to Him as its originating Source in the Assembly.

In 2 Thessalonians 2: 7 I cannot doubt that the Person whose presence restrains the development of the mystery of iniquity and who is known to the saints, is the Holy Ghost, if the withholding thing of verse 6 be the ordered government of the powers that be, maintained by the Holy Ghost; i.e. the Roman Empire or last of the beasts, until the last Satanic form, Satan taking up the reins of government, let drop by God when the Spirit leaves the earth, for a time.

51.   (Hebrews 4: 12, 13)

In this part of the Epistle from Heb. 3: 1, of which these verses are the close, the saints are exhorted to consider the Lord Jesus as the Apostle of our confession, that is as the sent One of God, through whom the Word of God upon which our confession is founded has been communicated to us. He is also our High Priest to sustain us according to that confession, though in weakness here, by His succour and sympathy. This second great subject of Priesthood is taken up from Heb. 4: 14 and continued through several chapters. But what we have now to do with is the Word of God, by which clearly the Scriptures are indicated. For just as the Lord Jesus is the Word incarnate (John 1, "In the beginning was the Word"), as the mind of God and the expression of His mind, so the Scriptures are also the Word of God. Both reveal and communicate the knowledge of God who otherwise is invisible and inaccessible to any creature. The characters attributed to it are deeply to be observed, for they make it the most powerful help that God could give to the really upright in soul to pursue the path of God across the world that is opposed to us in every principle of it. It is "Living," even as the Lord Jesus could say "The words that I speak unto you they are spirit and they are life." It is the incorruptible seed by which we are born again, "The Word of God which liveth and abideth for ever." (1 Peter 1: 23.) It is this that gives it its perennial freshness, the best-known passage yielding fresh thoughts to those who look into it; also its unfathomable depth. Powerful, too (or "operative" more literally) it is sharper than any two-edged sword, Piercing to divide asunder soul and spirit, intimately connected as they are in our being, enabling us to distinguish between what is natural (that is the soul), and what is spiritual (i.e. the spirit). Thus, instead of living to ourselves and seeking ease where we are but pilgrims and strangers, we are taught to cultivate what is of the Spirit and detect what would impede our pressing on to the rest of God. Then it is a discerner of the thoughts and intentions of the heart, that we may not deceive ourselves, and leading us to take cognizance of things in their roots in self-judgment, that we should only have known otherwise by their bitter fruit. And, lastly — the connection between the two verses being very remarkable — we are brought by His Word into the presence of Him in whose sight every creature is manifest, set consciously before Him as to the hidden springs of things within us, naked and laid bare before the all-searching eyes of Him with whom we have to do. It is serious work, but invaluable for those who know His grace, enabling us to pursue our path brightly for Him with nothing allowed that the heart condemns, nothing to hinder our confidence toward God.

52.

Psalm 2 follows upon the delineation of the character and ways of the blessed righteous man, who in the midst of evil is in separation from the ungodly part of the nation; one who delighted in and was formed by the law of Jehovah; and of whom it is said "The Lord knoweth the way of the righteous." The time was coming when judgment would distinguish between this true remnant of His people and the ungodly, who should "not stand in the judgment, nor sinners in the congregation of the righteous." This separation was the will of God morally, before judgment would make it actual.

But where was the character thus set forth, as blessed, and owned of Jehovah, to be found in its perfection? Surely the blessed Man of Psalm 1 is Christ. In His lowly path He was the perfect sample of the godly remnant, who everywhere are found in the Psalms.

It is no other than He who is the object of the world's enmity in the first verses of Psalm 2. But this enmity is unable to thwart the purposes of Jehovah, as to Him, who born in time, is declared to be His Son, and who He will set as His King upon the holy hill of Zion, giving Him the nations for His inheritance, and the uttermost parts of the earth for His possession. They are warned to come to terms with Him, while it was still possible, "Lest He be angry and ye perish from the way when His wrath is kindled in a little. Blessed are all they that put their trust in Him

Nor are we left to ourselves to come to this conclusion, as to the subject of the Psalm. We have the inspired commentary in Acts 4 upon this very passage. For when Peter and John returned to their own company from the assembly of the rulers, elders, and scribes of the nation before whom they had been summoned and commanded not to speak at all nor teach in the name of Jesus, they recognised in the opposition of these leaders how the Psalm had been so far fulfilled. "They lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of thy servant David hast said, Why do the heathen rage," etc. (quoting vers. 1 and 2 of the Psalm), and adding, "For of a truth against thy holy servant Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." And this was true even though the leaders of this world crucified the Lord of glory, as Paul says in 1 Corinthians 2.

In the risen Christ all will find its accomplishment; not only in the counsels of grace characterizing this present period, but also — as the Psalm unfolds — in the Messianic kingdom of the Son of God.

53.

Two things come out to me clearer and clearer through the progress of all this discussion, both sides, in the Lord's wondrous goodness; the history, if I may so speak of the development of the subject of Life, as presented in the Word, is of profound interest. First, as communicated by the quickening Spirit in Old Testament times without any revelation, or therefore consciousness of it, save in the moral effects, on the side of nature, produced by it. Then, as fully revealed in all the essential traits and perfections of the life in the Son when He was here, and in the Divine glory of His Person quickening whom He willed — but as yet no identification with Him in that life, the Corn of wheat abiding alone. Then in resurrection the quickening Spirit (as He had ever been) associated with the new place He took as Man after accomplished redemption, Last Adam, — head of a new and spiritual race identified with Him in life and status, and thus morally qualified for the reception of the Holy Ghost to dwell in them and put them in power into the whole of His place. This place can then be developed for us on the side of Eternal Life as in John 1; or life simply as in Colossians, or that of the Spirit as the power of life, and liberty from sin, etc., as in Romans 8: 1-11 (the life thus not separated from its source when the Spirit dwells in us); or of the indwelling Spirit and relationship as in the middle part of Romans 8, and very fully in Ephesians; or, lastly, as only there (in Eph.) on the side of the Eternal counsels of God, and the power that wrought to put us into it. The same life as life, divine, most surely all through, but in how great difference of possession and revelation, and conscious enjoyment, position, liberty, power, and relationship.

But I return to the second point in the truth in which things have become clearer to me, connected indeed with the first, and which has been a great help to me in privately seeking to meet the assault this side, i.e. seeing the difference between the introduction of life in Christ in Romans 5 from verse 12, and the place in Christ, Romans 8. Surely the order there is of deep moment. As life derived from Adam brought me under his headship, so the introduction of a new life in Christ, of whom he was a figure (there is no other now for any since He is risen), brings me under Him as Head of a new race. (And this life was there even before justification from committed sins.) Christ being thus in fact my life and He having died, faith is entitled to count His death as mine, and thus I have my severance from the first man. But Romans 5, 6 go no further than life through and in Christ, and death with Him therefore to all I was, realized in the faith of the soul, so that I can be exhorted to reckon myself dead to sin and alive to God in Him, the moral consequence to faith of His death and resurrection as so far brought out. But this does not go so far as the full positive place in liberty and power, of "In Christ"; for this, the reception of the Holy Ghost (on faith of God's testimony to the work of Christ for forgiveness) is needed — His presence in us resting thus on the basis of life in Christ, and justification through His work, and putting us into our full Christian position. This would lead me, if writing my letter again in re F.W.G., to alter one sentence. I had connected the transference from Adam-headship to that of Christ, with the Spirit's indwelling, as well as the putting us in Christ. Now I should distinguish them as above, and make the transference, one of life. And this led me to what I conceive to be the root-principle of C.E.S.'s false system, i.e. levelling down the full Christian position to headship in life, as he does absolutely even when it is set at the full height of God's Eternal counsels, as in Ephesians 1. "In Christ" is never for him anything beyond being under His headship in life, with which he confounds our being set in Christ by the Spirit's indwelling (utterly disjointing the truth as to this last, in severing it from its sole basis and cause in the death and resurrection of Christ). But the remnant and millennial saints will come under the Last Adam-headship in life. And thus by his system the wholly distinctive Christian position as the fruit of the presence and power of the Holy Spirit is gone. We have nothing beyond a connection with the Last Adam as head of a new race in life, which they will have in life — save what is corporate. And all this is based apparently on making 1 Corinthians 15, when it uses "In Christ" contrastively with "In Adam," convey the full force of what "In Christ" means. I levelled up headship in life to the full height of the Christian position. He levels the position down to that of headship in life.

Seeing this distinction and that in Christ is not in Romans 5, 6, nor till 8, and then bound up inseparably with the Holy Ghost's indwelling, is what has mainly helped D.

54.

MY DEAR MRS. —

I was very glad to get your note. You, as well as your dear husband, have been, and are so constantly before me in connection with a path of such peculiar trial. He has to act; to you belongs rather the bearing the weight of all the sorrow that has come in upon us before the Lord, in deep subjection of heart to Him. Your husband's long absences too, in the ministry of the gospel, must tend to increase the pressure for you. But it is an immense thing to see that we are entitled to take whatever comes upon us (even though we may have in part contributed to it ourselves) from no lower down than the Father's heart. This was the perfection of the blessed Lord in Matthew 11. It was no ordinary testing that the cities wherein most of His mighty works were done were moved by the display of His power, only to reject Him in utter heartlessness. But He answers the rejection of the cities by bowing to His Father's hand, and taking it from His heart. He has perfect rest, which He would bring us to enter into by revealing to us the Father, thus giving us rest, whilst He calls us to submit as He did — learning of Him how to do so — to the Father's will, that rest may be found by us as a practically maintained thing. Have you noticed the application of this principle in Hebrews 12? They had taken joyfully the spoiling of their goods (Heb. 10: 34), and their lives were threatened (Heb. 12: 4) — circumstances we have never been placed in; but suddenly what light breaks in for them when the Spirit directs their hearts to the discipline of the LORD in all this. They had forgotten to connect the ways of the rabble and the violence they were exposed to, with the discipline of a Father's love, marking them to be His children, and having for its end that they should be partakers of God's own Holiness — a word so full and absolute that it is only found here, verse 11 securing the result to all who go through the process: "Wherefore lift up the hands that hang down and the feeble knees," and let your only object be to make a beeline (as we say) for the glory.

Psalm 116, quoted by Paul in 2 Corinthians 10, is another deeply affecting application of the same principle. After verses 1 and 2, according to the manner, state the full result of the exercises gone through, we learn how deep the pressure was in verse 3, "I found trouble and sorrow"; but the effect is, he calls upon the Lord (ver. 4), and all His character comes before the soul (ver. 5), and His ways (ver. 6), with the result, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." Yet there is no hint of the circumstances being changed; only the eye has lifted from man's hand (ver. 11 shows us  - what had been the instruments of the sorrow — lying men) to the Lord's, to see His dealing in all that had been permitted to come upon him, so that the soul actually by faith anticipates the full result in resurrection. We can indeed by grace do the same as to clause 1 of verse 8, but what about 2 and 3? even before verse 9 is accomplished. Verse 10 is what Paul quotes with the "Same spirit of faith." Things had been very different with the Psalmist; "I was greatly afflicted. I said in my haste (agitation — not hastiness) all men are liars" — there is absolutely no one I can trust. But this was when he was occupied with the human instruments of the trial. Now he does not know how to thank the Lord for what is discerned to be "His benefits towards me," and the Psalm ends in an outburst of praise. For even though the trial should culminate in death, it is precious in the sight of the Lord.

I am sure, dear Mrs. — , it needs to cleave to the Lord to preserve the spirit of the love which is of God, and grace in the application of it towards those whose ways have so deeply tried you and us. But His grace is sufficient for this. And if conscious of failure you have spread it all out before the Lord in self-judgment. I believe it is His will that you should confide in Him as to perfect forgiveness, and not keep on in going to Him about it. We have to learn ourselves in failure, but not as left to look for anything but evil in ourselves or to be disappointed at the discovery of any depth of it. But the only true effect of such experience is to cast us in unbounded confidence upon the goodness of God, not surprised at any fresh discovery of the depth and fulness of it. To allow the past that we cannot recall to hang as a weight upon us, seems to say that after all we had looked for something better in ourselves. Humbled by it surely, that is all right, but as J.N.D. says, "If the consciousness of what we are — of what we find in ourselves — has any other effect than, while it humbles us, to increase our adoration of what God is, we are off the ground of pure grace. The effect ought surely to be to humble us, but to make our hearts reach out to God and to His grace, as abounding over it all.

Yours very affectionately in Christ.

55.  March 23rd, 1917.

MY DEAR MRS. —

It was a pleasure to me to hear from you — the next best thing to being able to see you, which I fear I can hardly look for.

I can well imagine what it must be to you to have to go on alone, missing the loved companionship and communion in the things of God of so many years given you with your beloved husband. But I rejoice to know that the Lord has been your refuge, and that you have found Him your very present help in trouble. We learn by our needs, as the weak one that leans upon the strength of another knows how to estimate strength — the strong do not think of it. All His ways with us too are to shut us up more to Himself, He Who remains, and to be our all for Eternity. Nature's props are removed one by one. But nought is needed to fill the cup save "Thou art with me."

I am very thankful for the comfort you have in your children, and that you are able to keep them together; families do scatter now, specially I think in this country. So many are now finding their way out to B. Columbia and other parts of the West. The reckless course of division carried out upon such openly sectarian lines too, and sinking lower and lower in moral character, such as truthfulness, etc., is a terrible snare to the young. But I fear we can expect no improvement in this regard. All tends rapidly to the end. And oh! what grace makes that end to reach His blessed Presence, and that at any moment, and then with all His own, whether we wake or sleep, perfectly like Himself in condition. The lawless working of the will of man is rampant everywhere. We are in the midst of an unprecedented strike, knocking the whole trade of the country on the head, and involving countless families in misery and want. Numbers have been induced in the broken-up state of things in the steel and iron industry (the main one here) of the last few years, to come to the gospel meetings, and there has been much blessing among them.

Do you see Our Calling? There are nice things in it. I will send it to you. I have been answering questions on Ephesians in it, ever since it began. But as late as December, one of my little contributions to the Comparative Study of the Gospels was in Scripture Truth, and you will have seen a little sketch on Priesthood (Hebrews) in March, with another on the Advocate with the Father, for April; both given first in Braille for the blind, in which and in whom one of my daughters is very much interested, helping with Channels of Blessing, a Braille periodical, all she can, as well as carrying on a large correspondence with them in many parts of the world. . . . The Lord gives us great happiness in the open door in so many places for a ministry of Christ, and the blessing that accompanies the gospel. I have lately had a very interesting few weeks in Lancashire, with keen desire for the Word cut short by a draught in a meeting room which brought on bronchitis; but I am getting out again now through the Lord's mercy, after 21 weeks' confinement. With warm love in Christ I am, dear sister,

Yours ever affectionately

56.

MY DEAR MRS. —

I have you often in my thoughts, and you have been so kind in writing — your letters always with me till I can find time to respond, reminding me how much I am in your debt.

I have had the pleasure of sending you Scripture Truth, as you thought, and perhaps may add Our Calling again, for papers on Colossians that may interest you; there is much in both I think calculated to help souls. The difficulty is to keep teaching up to the spiritual level God has given in the past. We all gravitate down, and beloved Mr. Darby expressed the fear that those privileged in this way would be content to go on on a lower level. Indeed, I suppose we may go back further still and see this in Paul, when all sought their own and not the things of Christ, and all they in Asia where he had laboured most, forsook him: it was not apostacy or turning away from Christianity, but the demand of the Cross as answering to the heavenly glory of Christ, as he maintained it to the end, was too much for them. They still loved the Gospel reduced to the measure in which it met man's need, but lost God's present object connected with it, i.e. the gathering out of a people from the world to be united to Christ in glory; and with the Church, the Gospel itself soon went, and what centuries of darkness ensued, with little light every here and there shining brightly indeed, but only making manifest the intensity of the darkness. The Assembly had left its first love, and where departure began and the ruin set in, is just our danger now at the close. Is Christ Himself as brightly before the soul its object, joy, and satisfaction as when first He was presented to us? It is deeply humbling to prove of how little account the truth is, and how much men loom before the eyes. The Lord grant us a true revival of heart and affection for Him. Nothing else will stand in the testing days we are fallen upon and that lie before us according to His Word. Oh! to be more faithful and devoted to our beloved Lord, holding fast till He come.

I am thankful to hear of your interest in your class, and trust you may have the joy of seeing many of these young hearts open to Christ. Also of your comfort in your family.

I have had the privilege this year of making the acquaintance as far as that was possible by means of an interpreter, of some of the dear brethren in Germany. I had thought it impossible to minister the Word in this way, but in answer to prayer the Lord lifted me above the difficulty and made it a profitable time — Berlin, Hildesheim, and Dusseldorf. Dear Mr. H- is greatly encouraged and came with me everywhere. If there is so much to humble and keep us low before God, His grace is so great and He gives us to see so much of His workings that we can but praise Him and take courage.

And now, beloved sister, I must close with my warm love in Christ.

Yours in true affection in Him.

57.

VERY DEAR —

I am thankful to hear of saints, when they have found a spot in the moral desert where the Lord has promised to be with the two or three gathered to His Name, getting out well to the meeting. And I trust there has been true food and refreshment as you have gone through the Gospel of John. The Father is revealed there, and only there in all Scripture: no wonder the pasture is so rich, with the Son still to make Him known — last verse of 17 — not that anything can be added to the perfection of the revelation in His works and words as we have them in John, but that as a constantly present thing He brings the power of that revelation into our hearts, and "Will make it known" (a richer word than "declare" as in A.V.) as we count upon Him in faith for it.

I was so thankful to hear you had found a few in the district round who fear the Lord and love to hear and speak of Him. It will be a refreshment to you. It is an interesting feature of these sad war times that so many are occupied with the prophetic word, though with few that seem to have the great outlines clear, mainly through neglecting the three-fold division of the Book given us in Revelation 1: 19 — "The things that are" being still existent, as long as the Church is here to be the responsible vessel of Christ's testimony, as in Rev. 2 and Rev. 3. The third division from Rev. 4 to the end can only begin when the Lord has come to gather all who are His at His coming into the wonderful scene of glory of Rev. 4 and Rev. 5.

I do not think we can wonder at the opposition you have observed to the study of Revelation: the special blessing promised to those who read and hear and keep the things written in it, almost prepare us for this at the outset. The more advanced the spirit of lawlessness that was at work in Paul's day, becomes, and the nearer the heading up of it in the lawless one (2 Thess. 2), Satan's super-man, that German philosophy has been educating men far and near to look for, the more he would seek to obscure the issues and blind the world as to the development of them. That cannot fully take place till He who now lets will be taken out of the midst — but we know not the day nor the hour when the Lord will come for His own, and then the Holy Spirit will leave the earth too.

58.

BELOVED SISTER IN CHRIST, —

It was a great pleasure to me, as always, to hear from you, the beginning of last month. And now we have entered on another year that may be fraught with such consequences for the poor world rushing on blindly in its pride and self-will to judgment, yet of which it is so plainly warned in the Word of God. But nearer still there may be the consummation of all blessing and joy for the Christian in our Lord's Coming to receive His own to Himself in the place He has long prepared for them, where the glory and perfection of His work will be manifested in those brought into the full result of it.

The progress of evil is frightful — the leaders of the public profession of Christianity becoming bolder and bolder in blasphemy against Christ, and the denial of any authority attaching to the Scriptures. Thus it must be a time of conflict for the true Christian, and increasingly so to the end. The Lord give us to be more faithful to Him than in the past; the testing cannot be long, for some of us at all events (in a few days if I live so long I shall be eighty-two). I have not been strong now for some months, liable to heart attacks and lately bronchitis, of which I am recovered in the Lord's mercy. I have not been able to preach save in our house-meeting since August, but get out occasionally to the prayer and reading meetings.

We have no continuing city here, looking for the one to come where there will never be any change. Even as now we know Him that is "The Same" by the Divine glory of His Person (Heb. 1), and who comes out in the last chapter as such under His names as Man — "Jesus Christ, the Same yesterday, today, and for ever" — like a thread of gold that runs through all the Epistle.

59.

From Revelation 11: 6, you will note the character of the testimony, maintained by divine power day by day during the last half week of sorrow till it was finished (ver. 7); it was Elijah-like in power to shut heaven so that there was no rain, and Moses-like to smite the earth with plagues.

Verse 9, profiting by past experience in having allowed Christ to be buried, they will not allow it with those of this testimony, so that all takes place not hiddenly as with Christ's resurrection, but openly (ver. 12).

Verse 14. We have had Satan's woe (Rev. 9: 1-11) on the apostate Jews; man's woe specially on the Roman earth (Rev. 9: 13-21); the third woe — God's. "Thy wrath" (ver. 18) comes quickly, in which all is closed up under the 7th trumpet; and we are carried on to the final result of His ways with the earth. The world's kingdom has become our Jehovah's and His Christ's, and He (both looked at as one as ever in John's writings) reigns not only for time but Eternity.

The representatives of the heavenly saints celebrate it in worship (ver. 17) to the One "Who art and wast" (not now adding "and art to come," which has no authority). He had come and taken His great power, as they anticipate in worship, verse 18. This is followed out to a double consequence — first as to the living nations, and the dead at the Great White Throne; and, secondly, the recognition of His servants for reward which will be in the Kingdom, and the time of the destruction of all who destroy the earth.

Verse 19 belongs to Rev. 12, for now we are to have these closing events in detail. Only the mystery of God (Rev. 10: 7) is finished; the symbolic history is for the most part closed; all is open now, and easier to be understood.

Revelation 11: 19, by the ark of the covenant being seen in heaven prepares us for the prophetic dealings as having to do with the Jews, though characterised by judgment now. Revelation 12 carries us behind the scenes that we may know something more of the character of the opposition to God's purposes as to that nation.

It is important to seize the subject of the prophecy. Verse 1. It is Israel clothed with the sun, symbol of supreme authority — the twelve stars, perfect administration in man, and the moon, the reflected light of all this original glory of the nation, under her feet. To her was counted the birth of the Messiah: "Unto us a Son is born." (Isa. 9)

Then Satan, who sought to destroy the Child to whom belonged the rule of the nations, has the form of the Roman empire, complete in forms of power (seven heads), but not so in administration (ten instead of twelve.) He influences the third part of the stars of heaven. Thus is revealed the significance of this third part as found before in the book, from Rev. 8. The Child, — Christ, is taken, caught up to heaven till the time comes for Him to rule, and in Him, as I do not doubt, the Church which is His fulness, and will wield the rod of iron under Him. (Cp. ver. 5 here with Rev. 2: 27.) The nation is preserved through the 3.5 years (ver. 6). Verses 7-13 are a parenthesis, to give us the casting out of Satan from the sphere of the heavenlies, and to account for the close (vers. 13-17).

The voice of the (1) heavenly saints (ver. 10) announce the secret of those, (2) their brethren, who have overcome him in life or in death — the blood that had purged their conscience and the word of their testimony. Then there is the true remnant of Israel, as a third class (ver. 17), who have to encounter the wrath of the dragon. The earth (ver. 16), the organised system in which men live, was used to neutralise the river (flood) — the movements of peoples here under Satanic influence, by which Satan had sought to overwhelm the nation.

60.

BELOVED BROTHER, —

I am surprised at the confusion as to 2 Corinthians 5: 1-9, for the passage must be taken as a whole, verse 1, while giving us the blessed contrast between our earthly house of this tabernacle or "tent" (as it simply is), the most transitory of dwelling-places, so easily put up and taken down to be shifted elsewhere, and a building - and that of God, instead of made with hands, ETERNAL instead of tent-like, in the heavens instead of earthly, says nothing as to the time or manner of our transference from the one to the other. Only, let us observe, to have such a house, Divine in character and Eternal, involves a glorified condition beyond which there could be nothing. It is Eternal and therefore as you rightly judged, the idea that when a saint dies he gets clothed upon, etc., is the point-blank denial of the cardinal truth of resurrection — little as our brethren saw that this was the consequence. There is nothing to be raised, if at death the saint is clothed with a body of glory.

There is no word of any other place than heaven. A building of God is no more a place than a tent that might be dissolved. But in verse 4 (after the solemn warning that there may be a clothed condition — as in a body of resurrection, in contrast to that of the unclothed spirit — that may be found awfully naked before God, as of one that had never believed, so as to be clothed with Christ as his righteousness) the Apostle goes on from the thought of being "unclothed" at the dissolution of the body, which is not our Hope (though he in no way shrinks from it, as verses 6-8 express), to the being "Clothed upon" at the Lord's Coming, as he had already taught the Corinthians in 1 Corinthians 15, when all that is mortal will be swallowed up in the twinkling of an eye. For in his previous teaching in the chapter referred to, he had first proved that there is a Resurrection of the dead, by that of Christ, and the order of it, "Christ the firstfruits," and afterwards they that are Christ's at His coming, which fixes the time, and then that our bodies of humiliation shall have part in it (vers. 35-49) and the manner of its accomplishment (ver. 50) to the close. We shall not all sleep so as to go through the dissolution of the body, but we shall all be changed, and this will be in the same moment that the dead shall be raised (ver. 52); only as we learn from 1 Thessalonians 4 the saints that sleep as to the body will have the precedence of the living ones (ver. 15), but we shall be caught up together with them in the clouds, to meet the Lord in the air. If it had been true that those who are asleep were clothed upon the moment they died, what could be implied by "asleep." It was not as to the spirit, for to be absent from the body was to be present with the Lord it was as to the body that they sleep through Jesus and will be wakened (ver. 14) when He descends from heaven, and the dead in Christ shall rise — and first. Similarly in Philippians 3: 21, the change from the body of humiliation to the fashion of His body of glory, for the heavenly people, involves the Saviour the Lord Jesus Christ from heaven whom we await.

There is the cardinal passage, too, upon which you took your stand. . . . John 5: 28, 29; 1 John 3: 2 concurs. All this testimony of Paul himself, and other saints would be set aside by the interpretation of 2 Corinthians 5: 1, and therefore it cannot be conceded for a moment.

As to the chapter before and "Bearing about in the body the dying of Jesus" it is quite true that the Apostle is inspired to give us his own experience in all this as verse 12 proves. Yet we must remember 1 Corinthians 11: 1: Be ye followers or imitators of me even as I am of Christ. Also Philippians 3: 15, 17. In his conversion even he was the pattern of ours (1 Tim. 1: 16), "Of them (as it is) who should believe on Him to everlasting life." Though no doubt the revelation of the Lord in glory to him at his conversion, gave an impetus and direction to his whole life and testimony. But it would not appear that the expression in question had to do with the glory of which he partook in this way and of which the previous chapters 3 and 4 are full, but more with the sufferings of Christ.

It is a deeply affecting expression, "The dying of Jesus." It involves His death indeed, but it is Gethsemane especially it brings before us. It is the whole scene of His dying rather than have a will of His own, going down to meet the judgment of God upon that will of ours, that His will-less life may be reproduced in us. If we have learnt that our old man has been crucified with Him, and that faith is thus entitled to reckon ourselves to be dead to sin, or, — going farther, — that the man himself is dead (Col. 3), bearing about in the body the dying is the practical carrying out of it, and is of the deepest importance in the Christian life. It is true that there are different measures of the realisation of it, but I do not know that it is helpful to dwell on this, or to put it before souls, but rather to seek that such an object for our affections as His dying may so absorb our hearts that that will of ours that never abdicates the throne, and cannot be subdued by will, may be abashed and displaced. The principle is that the will and affections do not go together; for the will is self, while the affections rest necessarily on an object outside myself. Thus let the object be worthy and adequate, and who could say the dying of Jesus is not, and the will has no place.

The exercise is good, as you say, but one feels a little when things that have no foundation in Scripture are put out and defended before young souls who know little of weighing things by the Word in His presence.

Very affectionately yours.

61.

MY DEAR R-

I warmly appreciate your kindness in writing to me, and on such interesting subjects. I feel with you how beyond all our thoughts they are, as of the deeps of God's own being and blessedness Colossians 2: 9 is, and then verse 10 in immediate connection. But then God has revealed these things to us by His Spirit who searches even these. So that we may reverently enquire into them, as you have done.

And first, as to Colossians 1: 19, "All the fulness was pleased to dwell in Him" (as it must read). The Spirit keeping Himself in the background in Colossians would present pre-eminently to the saints the glory of the Person of the Lord Jesus, and that in a wonderful concentration of the light of it. The verse surely refers to what is more specifically stated in chapter 2: 9, "All the fulness of the Godhead." It sums up first all the varied glory of verses 15-18, but would go beyond such expression of His glory in "All the fulness." So that nothing can be conceived of the Godhead as revealed, that did not find its revelation in Christ personally. For instance, the Father was so fully revealed that He could say, "He that hath seen me hath seen the Father." Then Matthew 12: 28 shows the Spirit of God was the power by which He wrought and spoke — "given without measure." Again, besides creatorship and redemption glories, the Father dwelt in Him, John 14: 10, and He was in the Father, verse 11. Even as Son of Man speaking to Nicodemus He was in heaven divinely according to the mystery of His Person, which meets us everywhere. "Before Abraham was I am" — the infinite expression of it. And all this true of Him in incarnation. "Bodily" is added in the second passage; God in His perfect Fulness in Christ as Man, and this as true in resurrection, as before it (Luke 24: 39, 40; 1 John 1: 1), and this emphatically to meet the Gnostic heresy that He had only the appearance of a human body — was but a phantom, etc. I say in Resurrection also, because of the next verse which could be only true of us thus — in Him in whom the Fulness dwells, as to His Person, in Him Who is above all principality as to His position and rights as Christ exalted on high, as Mr. Darby has put it. If "filled full" seems to make the word "complete" clearer to anyone, I have no objection from the original to make. The difficulty is to preserve in the comparative poverty of English, the direct connection between the "Fulness" (substantive) and "Complete" (participle of the verb). If the change would at all weaken the wonderful all-inclusive statement of the position as "in Christ" I feel I should be a loser: condition I can hardly conceive it to express. Oh, for adoring hearts in presence of such realities that God prepared for us in Eternal counsels, and that needed the incarnation and death and resurrection of the Son to make good for us.

I am thankful to hear of the meetings, only I trust the evening one on the Lord's Day will preserve its gospel character, which always in the long run has its attractive charm for the unconverted.

Much as I should rejoice in being with you, and for the study of John's Gospel, a bad chill in the eye, and inflammation and cough keeps me in these fine days. But the Lord's ways are perfect, and we have only to praise and trust Him.

Yours affectionately in Christ.

62.

Many thanks for yours, dear R-. I am better, but have to pull up strength for any exertion.

Now for the interesting questions; up to 1 Corinthians 4 he has been seeking to put ministry and the vessels of it into their true place before the saints, that they might never again be exalted into the heads of schools in the Assembly to imperil its practical unity. They were "But servants by whom they had believed." Now, to verse 6, he addresses himself to the Lord's servants referring them on to the judgment-seat of Christ, that they have nothing short of this before them for faithfulness in their stewardship of the mysteries of God.

In 1 Cor. 3 we must remember the wide character of the address taking in not only the Assembly of God at Corinth, but addressed to saints as such, and (secondly) to the profession of the Name of Jesus Christ our Lord everywhere. No doubt, to verse 9, he speaks of labourers generally as fellow-workers in His husbandry (not "with God," which goes too far for any creature, but) with one another in a husbandry, or by another simile, building, which is God's. But verse 10, he does not speak of others as master-builders who laid the foundation, but turns from the "we" of verse 9 to the special place given him by the grace of God in laying the foundation. If he had had occasion to speak of the other apostles, I have no doubt he would not exclude them at the foundation work. But Corinth had been so especially his own work that he had no reason to speak of other apostolic labour. The point was the responsibility of building upon the foundation laid, which is Jesus Christ, by his ministry which would devolve upon many whose work would all be subjected to the searching holiness of the Day that should be revealed in fire.

All right as to application to others, only don't let them assume to be master-builders. They have enough to do to take care that the material with which they are building will stand the fire.

We do not well to lose sight of Paul's very special place in administration, which gives all the more solemn force to his later epistles, living as he did to see the ruin of the work. But the sure foundation of God stands (2 Tim. 2), and he can cheer Timothy in the dark days that had come in, and be inspired to give us the path amid the ruin on to the end. . . .

I see that I was forgetting your brother's question. Perhaps the word "wrath" is a difficulty to him. But it is the same word as is used of the Lord in Mark 3: 5, and as a verb in Ephesians 4: 26. "Be ye angry and sin not" (the word "wrath" in that verse is a still stronger one). There are times when the absence of it would indicate mere indifference, only it must not be allowed to last. With the heart that knows the grace of God, it would quickly give way to other considerations, such as what we had proved Him to be to ourselves. The sun must not go down upon it, lest if it lasts it degenerates into mere fleshly activity. It has no place in going into God's presence. We never could rightly look for His wrath upon His enemies. It is not the time for it. The imprecation of it in the Psalms and Prophets belongs to the time of His judgment. The other word in 1 Timothy 2 is "reasoning" really.

68.

DEAR R-

I am with you in spirit this evening if not in bodily presence. Two days ago I went out for the first time in the sun, thinking to harden myself up for tonight, perhaps, but it threw me back a bit; still I hope it may not be long before I am permitted to be at the readings again. The Lord Himself will be your sufficiency, as you are drawn together to think upon Him and speak together of the wonderful revelation He has given us of Himself. You have given me some interesting questions. As to the manna, have you read the paper on the subject in this month's Scripture Truth? It is worthy of our study. But I am not quite sure that it presents the type quite as John 6 does; making it more the grace flowing forth to us from Him, than the Person of Christ — Him, whom in the infinite stoop He took to carry out God's will, "The Father sealed" as the perfect object of His delight, the Bread of God in the humbled place He took — the food of God's own joy, as He came down from heaven to give life to the world, governed only by His Father's will, and this brought to the last crucial test in the Cross.

There are two things the chapter occupies us with first, all that made Him the Bread of God, and, then, from verse 51, how we come to have any part in Him as such. The moral incompetency of the flesh to appreciate Him, having been fully proved (vers. 41, 42), it needed that He should give His flesh for the life of the world, and that we should identify ourselves with Him in His death as the end of all we are under God's judgment (ver. 53, etc.), in order to enter into eternal life and be brought (ver. 57) into the communion of God's delight in Him, to feed upon Him, "He that eateth ME"  - as God does (ver. 33). All His perfection came out indeed in that supreme test of the devotedness of His love to the Father and to us, but He was the Bread of God as came down out of heaven, not to do His own will, but the will of Him that sent Him. It was the state in which we were that made necessary that further stoop to the Cross, though all God's glory was made good in it. One more position of the blessed Lord is glanced at in verse 62, from whence the light of that glory in which He is, is shed back upon all He was, and upon His death for us to enter into the glory of it. You could not speak of His being "humiliated" save by man. He humbled Himself, but that is surely a different thought, and this because it was to the death of the Cross. We had had no part in all the perfection of that life of lowliness, obedience, and devotedness but for, and by, that death.

The brazen serpent in the type comes in, not at the entrance of the wilderness but much nearer its close, when the full character of the flesh had come out, as far as could be under law, in Israel, as only fit for judgment, hence the deep significance of the lifted up serpent. When the bitten Israelite looked up in faith, he saw in effigy the very thing that had fatally bitten him. Thus in the application of it by the Lord, it is not as lifted up for our sins, as in the first five chapters of Romans, but as made sin, and as Romans 8: 3 very fitly brings out. But you anticipate a little when you speak of John 3 bringing out of death into life. Our state of death in sins is not brought out till John 5 and then the passing out of it into life is by a sovereign action of divine grace in the Father, or the Son quickening whom He would. What chapter 3 gives me is the end of the flesh under God's judgment. That which is born of flesh is flesh, and this is the only way God could deal with it: hence the "must" of verse 14. When the sin-stricken one looks to the lifted-up Son of Man, he sees the very thing by which he is stricken — God's Son made in the likeness of sinful flesh, or made sin to receive its judgment. And this is just where the truth of Eternal life comes in, in distinction from the new birth. In bowing to that judgment as executed in the Cross we have Eternal Life. I hope I make myself clear to you.

Yours affectionately in our Blessed Lord.

P.S. — The first four verses of 1 John 1: 1-4 are immediately followed by the message of what God is in His own nature of light and holiness. This is the precious and necessary guard.

As to the constant reiteration of "man" as applied to the Lord Jesus I think with you there is a want of reverence often in it. When we remember Who it is who became man it checks us. It is partly the fault of the "Authorised" Version — fond of bringing in "man" upon all occasions when there is nothing in the text answering to it: it is often only the pronoun "this," to which we may add "person." The Lord keep us cleaving earnestly to Himself; close to His trusted side where alone we are safe.

64.

MY DEAR R-

You are quite right as to the importance of the distinction between the Second Man and the Last Adam. But it is remarkable how from old habit J.N.D. was liable to say second Adam to the last, as is found in his writings. Yet it is he who, when put to it, expressed the difference most fully and clearly, as in a letter I have given in Letters, Vol. I: "We ought not to confound the last Adam and second Man (1 Cor. 15), though, from never having got it straight in my memory (perhaps more) I am always doing so, the thought being vague. Last and second are both important. He was second as contrasted with the first, last as no other will come after Him as head of a race," etc.; also in Vol. III: "As regards any difference in meaning in 'second' and 'last,' I think the Spirit of God means a different thing. 'The second' contrasts Him with the first. It is not as modifying or sanctifying or setting right the first, but setting up a second (we cannot have both to continue together) One of and from heaven. The 'last' declares that this is final and conclusive. There is no other afterwards. If he be 'of heaven' that is easily conceived . . . there is and can be no progress beyond Him: the perfection in which God delights, and the centre and end of all His ways, to which those who are blessed with Him must be conformed."

This only to confirm you in what you have entered into with joy. Praise be to His name.

65.

MY DEAR BROTHER,-

As to John 6 I am thankful that, as I believe, you have seized the two main points. First, that as come down out of heaven only to do the will of Him who sent Him, He was the sealed object of the Father's delight, the food of God's own joy; and, secondly, that for us to have any part in Him as such, we must be brought to identification with Him in death, as the necessary end of all we are after the flesh. And that it is by constant feeding on His death, that we enjoy a life of fellowship with the Father (ver. 54), which is Eternal life, and (ver. 56) of abiding in Christ to this end.

It may be a little more difficult to enter into verse 57, first, because of the defect in the English "I live by the Father" and "he shall live by me," and then because of the wonderful bringing of us, by "He that eateth ME" into participating in God's portion of ineffable satisfaction in Him personally, as expressed by verse 33. For now that the teaching supposes that we have reached Him by having eaten His flesh, and drank His blood (the verb being of past or completed tense in ver. 53) the thought of eating His flesh and blood (though ever needed, vers. 54, 56) being present, is supplemented by eating Him who is the Bread of God, typified by the golden pot of manna laid up in the ark for God. (Cp. Rev. 2: 17.) But I have yet to note the force of "by" in the two parts of verse 57.

It is not dia with the genitive in the Greek, which would mean "by means of," and would convey perhaps sustaining power as you express it; but dia with the accusative which has the force of "on account of." Observe carefully it does not say the Father lived on account of the Son. It is the Son who lived on account of the Father. Namely, the Father was the sole reason of the existence (raison d'être, as you may have met with the more expressive French word for what we want) of the Son of God as come down here. As we say that mother lives for her child — so wrapped up in it; or Paul as divinely inspired "To me to live is Christ." That is, that Christ had become the absorbing object of his life.

The perfection of this is found for us in the Lord Jesus, as developed in His works and very words. But it was not only that in word and work alike He carried out nothing but His Father's will; the Father and His glory was the absorbing object of His life. Now follows the wonderful application to us of the principle: "So he that eateth me even he shall live on account of me." As we enter into more and more by the Spirit's teaching of all that made Him the perfect object of the Father's delight, the food of His own joy, He will be found worthy and able so to absorb our hearts that He will become the sole reason of word and action, yea even of our life.

It is humbling to write and speak of such truths, and know how deeply one has failed. But His grace can make it more and more the purpose of our hearts, and give it effect in our lives.

Must close. Yours ever affectionately in Him.

I believe you are right in the witness being spoken of in that double way in 1 John 5, as first to us, and then subjectively as dwelling in us.

66.

DEAR R

I thank you much for your trouble in writing. The question is interesting and has to do with the whole scope of the epistle (2 Cor.). I cannot find a trace in the chapter or epistle of the reason assigned for Paul's sufferings; and yet he enters very fully into them and the object of them, and that by inspiration, so that we are not left to speculation. The principle of Galatians 6: 7 is clear. It is God's holy government carried on in the Assembly; "Whatsoever a man shall sow, that shall he also reap," which he immediately applies to a man sowing to his flesh, and reaping corruption from the flesh, with the contrast of sowing to the Spirit, and from the Spirit reaping eternal life. There is no such question in 2 Corinthians 1. The Apostle has been passing especially through a double character of tribulation. First, what he had suffered in Asia, where he had fought with men as beasts in Ephesus, its capital (1 Cor. 15: 32), and out of which the Lord had delivered him, though he had been excessively pressed so as to despair even of living. Then there was what he passed through as to the state of things in Corinth, which had led him out of much tribulation and distress of heart to write to them with many tears: 2 Cor. 7 unfolding a little more of how great the strain had been, and much else that follows in the Epistle. This had been relieved, though it had made him turn away from the open door at Troas (2 Cor. 2) by the tidings brought him by Titus of a very real work of God in the Assembly, though it had not reached all.

Now it was under the encouragement he had received from God in both these characters of tribulation (2 Cor. 1: 4) that he sat down to write or indite the epistle (see 2 Cor. 7: 4, too); "I am filled with encouragement; I over abound in joy under all our affliction." Was this like a man who had been reaping what he sowed? But further, he tells us that whether he was in tribulation it was for their encouragement and salvation (ver. 6); and if encouraged it was for the same, verse 7. He had counted on the prayers of the saints, traced his deliverance to the answer to them; now to be the subject of thanksgiving of many (ver. 13); FOR our boasting is this, the testimony of our conscience that in simplicity and sincerity before God, in God's grace he had had his conversation in the world.

I can hardly imagine a greater perversion of the whole bearing of the truth in this chapter, preparatory as it is to that of the whole Epistle, than the suggestion of suffering under the government of God for his conduct towards the saints before his conversion. The Epistle has for its great subject the ways of God with servant and saint by which He produces the most excellent fruit of the life of Jesus in the body as the vessel of the treasure He has put into it, even able to make Satan contributory to this, as in 2 Cor. 12.

It makes me a little sad to remember that the same ground was taken by one or two when reading this chapter with you before, so that the truth does not seem to have told since, though I was conscious that it was resisted at the time. The quotation of Acts 9: 15 ought to have helped as to "How much he must suffer for my Name." As to Galatians 6 I do not think you can rightly bring in the Parable of the Sower; the connection of the truth so different. Nor could those who suffer from infancy be brought into 2 Corinthians 11 et seq., though the perpetuation of the mistake the Lord corrected in John 9 must have come strangely, I think, to many.

Very affectionately yours in the Lord.

67.

MY DEAR BROTHER,-

I do not wonder at the difficulty at first sight of the "fallen" star in Revelation 9 (for it is not its fall, but its state as "fallen" that is expressed by the tense of the verb in the original). But we must remember that it was the time not of healthful dealing of God in blessing with the unsealed mass of apostate Israel, but when, even in Christendom, God was sending men strong delusion, that they should believe a lie and be damned. The Jews were under judicial blindness long before, but darkening Satanic influence was far more terribly marked under the first woe trumpet than ever before.

What more suitable instrument than one who by the position of a star had the responsibility of giving light [Ps. 136: 9 for the symbol; Job 38: 31-3, closing with their dominion "over the earth"] and maintaining governmental order over the earth, but who had lost, and was fallen from, that place, to become the leader of these symbolic locusts, characterized ominously as Apollyon ("destroyer") — "the angel of the bottomless pit" (ver. 17).

I can hardly doubt the reference to Isaiah 14: 12, only in Revelation it is not his doom, but the beginning of his apostate course — this awful scourge from the "abyss" on all of Israel but the sealed remnant of Revelation 7.

In the prolonged APPLICATION of the prophecy, it would seem to answer to Saracenic infliction under Mohammed, who was the instrument of opening on the world the delusion of the abyss.

If you compare Revelation 20: 1, you will, I think, see the total difference of the angel come down (not "fallen") from heaven, to bind the devil in the prison of the bottomless pit until, one thousand years later, after a brief interval of awful activity, he meets his judgment in the lake of fire.

68.

That there is a difference between those thus indicated is suggested, whether we can rightly discover it or not, by the perfect symmetry of the Book, which would be marred by repeating over again what had been presented, and in very different associations.

In Revelation 7 the 144,000 are defined to be of "all the tribes" of Israel. Thus under the seals, in this parenthesis between the sixth and seventh, in "the beginning of sorrows," God announces His purpose of blessing for a remnant of both Judah and Israel — at least that He will have such a remnant of the whole nation. We know from the Old Testament prophets that this involves very distinct ways of His grace with the two tribes of Judah and the ten of Israel — the latter only taken up after the Lord has appeared — not having been responsible for His rejection as their Messiah, while upon the former has fallen the great tribulation, which, while its effects are world-wide, is especially the time of Jacob's trouble.

The remnant, then, that otherwise comes before us in the book, is only that of Judah. Some of these have been already martyred — their souls seen under the altar under the fifth seal. But there were others of "Their fellow-servants and brethren to be killed as they were." (Ver. 11) Later on we find these accounted for in Rev. 13: 7, 15 in the fearful times of the dominancy of Satan's two beasts. The latter having gotten the victory over the beast, etc., Rev. 15: 2 (though he had seemed to overcome them, 13: 7), are specially honoured on the sea of glass, and by the song given them and their intelligence of the issue of God's judgment. Both companies of martyrs are raised in the first resurrection. According to Revelation 20: 4 et seq., in bodies of glory therefore, with us, to reign with Christ in the Kingdom as priests of God and of Christ.

But all will not be martyred. The Lord had especially noted in Matthew 24 those who should endure to the end. They would be the special objects of Satan's malignity. (Rev. 12: 17.) Who can estimate what it will be to have to endure, during that awful three and a half years of the enemy's "great wrath," in which if there had not been a restraining hand to shorten them thus, for the elect's sake, no flesh should be saved. But are they to have no special recognition in the Book? Revelation 14 will describe the blessedness of those who die in the Lord, when their number is complete. (Ver. 13.) But what of those who have not met with death and are not included in the special heavenly glory of their martyred comrades? Here is where the 144,000 of verses 1-6 come in, in that chapter that brings together — not chronologically — but in outline with seven divisions, what was needed to enlarge the scope for us of His dealings in the crisis of the latter days. They had been true to the Lord in unparalleled testing, and are owned in special association with Him; not in heaven but as on Mount Zion, having His Name, and His Father's stamped upon them. They sing a new song in presence of the throne and the four living creatures and the elders, special to those who had been bought from the earth, and kept from its corruption. They follow the Lamb wherever He goes; no lie found in their mouth; "they are blameless" (the last words of our text (ver. 6) have no authority).

You will, I think, feel with me that there would have been an unaccountable omission in the Book, if those who had borne the brunt of the fearful storm, and endured through it, had not been specially owned in the Kingdom. In fact they will be the First-fruits to God and to the Lamb of the millennial blessing. The remnant of the ten tribes have no place here, as not called out till the trouble is over, as Ezekiel 20: 34-44 gives the special dealing with them.

We can easily see that the number twelve multiplied by twelve, and then by one thousand, is symbolic of completeness in either case, in a way beyond human estimation.

Tell me if this is not clear to you, or if you think I can help you further as to what I have found very precious to my own soul.

Revelation 7 helps as to the inhabitants of the millennial earth, the remnant of all Israel that will then be the nation — all the rest cut off. And then the innumerable multitude of all nations blessed through the gospel of the kingdom, or the Everlasting Gospel as it is called in Rev. 14. But I see you ask of the eternal state. Revelation 21: 1-8 must give us the answer: all the redeemed then glorified: no more distinction of Jew or Gentile, or any other distinction that came in by sin; only those who form the assembly as the Bride of Christ, and the tabernacle of God, have their distinguished place for ever. The whole of the redeemed shall be there from Adam to the end of time, and God Himself shall be with them and be their God — their portion for ever. What could go beyond it? We joy in Him now through Christ by whom we have received the reconciliation.

69.

MY DEAR BROTHER,

Your letter was indeed a joy and refreshment to me last night, and now, as not able yet to take the gospel in the Hall after the morning meeting, I have the opportunity of writing at once. In answer to your kind enquiries I am better through the Lord's mercy, breathing becoming a little more normal, and a short walk each day easier. . . .

As to your interesting questions in regard to the Lord's Table and Supper, you will doubtless recall the division of the Epistle that comes just as this subject is introduced according to the address of the epistle which contemplates (1 Cor. 1: 2) the Assembly of God at Corinth as those that are sanctified in Christ Jesus, saints by calling, constituted such by the calling of God; but then widening out, it embraces "All that in every place call upon the Name of Jesus Christ our Lord both theirs and ours." That is, the whole profession of His Name on earth. At Pentecost there would be no difference between these circles, for the Lord added together (as it is in Acts 2: 47) daily the saved. But soon these circles, though having the same centre in the confession of the Lord, began to diverge. And we have to distinguish between the Assembly, as Christ is building it ever since, which answers (now that the truth of it is revealed) to the Body of Christ where all is real, for it is only formed by the reception of the Holy Spirit who unites us to the Head in heaven — and, that in which 1 Cor. 3 of the epistle brings out so solemnly man's responsibility in building, and consequent failure; wood, hay, and stubble being brought in instead of gold, silver, and precious stones, as the Day of manifestation of every man's work will declare it.

Up to the middle of 1 Cor. 10, verse 14, the Apostle has been addressing the whole profession; but now from verse 15 he turns to the true Body of Christ, embracing, of course, only those who are His. Only such could be addressed as in the communion of the blood (put first to emphasise, as I believe, the absolute necessity of His death) of Christ, and of His Body. And then as founded upon it, and so closely connected with it, we have the one body which we own in all the privilege of it and responsibility of separation from any other character of association, by partaking of the one loaf.

The order, too, is perfect in the Table going before the Supper (1 Cor. 10 before 11) as setting forth first what we are, as the one body of Christ, all that are His being included, before 1 Cor. 11 gives us what we do, according to His blessed request. The priceless privilege of the eleventh chapter could only be intelligently reached through the tenth; and the tenth becomes the important clue by which the Lord's Table can be discovered amid all the confusion of Christendom, intimately connected as it is in this chapter with the practical maintenance of the unity of the Body of Christ — of all saints in every place where they are found on earth gathered and acting in the unity of the same body, and owning the authority of the Lord committed to even two or three so gathered, in receiving and putting away. Such was the Assembly at the beginning, and such it is still according to the counsels of God for the glory of Christ in it. The owning of its discipline as according to the authority of the Lord committed to it in Matthew 18 is often the test as to its unity being seen and carried out. Else it dissolves itself into so many independent churches, each setting up to judge for itself, and all thought of unity gone, as we see in the divisions everywhere. Nothing can be clearer from 1 Cor. 10 than that the Lord's Table contemplates only true believers, members of the Body of Christ.

As to 1 Cor. 13 I think you are right. Self-judgment as to failure in loving one another as Christ has loved us is our only true place, for who can say he has not failed, when the love Christ has to us is the only standard. But we cannot learn love by being occupied with its working or the lack of it in our own hearts. Introspection for self-judgment is all right, but it is not the producing power of love, or its characteristic traits as so blessedly set forth in that chapter. How quickly Paul turns out the eye in Romans 5 from the love of God shed abroad in our hearts by the Spirit given us, to the expression of it in the Cross.

And more fully we find the same principle developed in 1 John 4: 7 and 1 John 5: 3, in love manifested towards us (9-11): perfected in us (11-16), and perfected with us (ver. 17 et seq.) What a study it is, and how different from being occupied with ourselves, or the muddy experience of our own hearts. If I am cold, dwelling on my coldness will not make me warm; I must get near the source of heat — the fire in my illustration. Oh, how blessed, when we shall know as we are known, seeing Him as He is and in the full realization of what we have only glimpsed down here. And how near it may be to the Assembly, so loved, and then able to return in our finite measure love that in itself is infinite, and surpasses all we can know. The Lord bless you much and cheer your heart continually in Himself that you may be a cheer and help to others in the waste while we wait for Him.

Ever affectionately in Christ.

70.

MY DEAR BROTHER,-

. . . It is the Lord's will that man should thus prove himself to be the same that crucified the Lord of Glory, and will stop at nothing short of that — never within his reach again.

But the world was judged in it though the stroke of its doom has not fallen yet while there is still a soul to be won for the blessed Saviour. . . . How well that we have no expectations from such a scene.

Strangers here,

With their hearts upon a treasure

That has dimmed for them earth's pleasure;

Lamps well trimmed and brightly burning,

Eyes for ever upward turning.

The Lord by His grace make us true to such an expectation. . . . Now we have to look to Him who holds the Key of David — of power by which He will introduce the Kingdom to open the door for His own to carry out His will in His service or anything else in which Satan opposes. But how appalling it is to think of how multitudes are blindly following his lead to their everlasting ruin. It is dreadful for the children of God to be mixed up in these unions — Babylon in principle. But the test is often a severe one for faith. . . .

Affectionately in Him.

71.

MY DEAR BROTHER,-

Thanks so many for your refreshing letter. I am only sorry that I am not quite strong enough to be with you this evening, though gaining a little every day. The second heart attack, coming before I was well of the first, pulled me down much. But I feel the Lord is letting me down very gently, and I can only praise Him for His wondrous grace and love beyond all our ken. What you say of Psalm 23 is very true, and emphasized in the second part of it. Note its equal division; and that it takes the personal character of address in the last three verses. When the shadow of the death of the 22nd Psalm falls upon the whole scene of that death of deaths, it shuts up the heart to the one who has been proved in unfailing Shepherd-care, and it is no longer "I shall not want" but "Thou art with me . . . my cup runneth over," filled to overflowing.

. . . I am sorry to hear that Mr. D-  does not make more progress, at least towards recovery; may it be a time of true spiritual progress for him. "In all these things is the life of my spirit," as old Hezekiah says.

Hallelujah — what a prospect is before us when in seeing His face we shall be like Him; and nothing to hinder the Spirit's power for the endless and uninterrupted enjoyment of His presence and glory.

Yours ever in His boundless love.

72.

MY DEAR BROTHER,-

Chapter 3 is a very cardinal one in the Gospel of John, completing the marvellous introduction to the Lord's ministry which begins in chapter 4 and brings out the essential work of God's sovereign grace by which alone any of us would have received the Lord or had part in the glory in which He is presented to us. (Chaps. 1 and 2)

I regret that the question is raised sometimes as to whether Nicodemus was born again. The words of the Lord addressed to him very personally "To thee" (vers. 3, 7) suffice to show that this was his great need. But I do not doubt that when the Lord passed on from man's "Must" (ver. 7) to the gospel of what alone could meet the inexorable necessity of God's holiness and righteousness in the Son of Man lifted up, and satisfy His heart in the Son of God given, He led Nicodemus with Him, and that the wondrous light of it became life, and that life is eternal life, in his soul — the evidence of it coming out later on as you say.

There is no more striking figure of Scripture than the serpent of brass (as the Lord interprets it) for any poor sinner fatally under the serpent's poison; and it is of such far-reaching moment as being the judgment of sin in the flesh before God; and thus to look is to live, and that with the Eternal Life that He is (1 John 5), though to enter into it subjectively we need to eat His flesh and drink His blood. We need this side of it too, and more and more.

With much love in Him, your affectionate brother.

73.  December 27th, 1921.

BELOVED H-

I was thankful to get your letters of the 2nd and 6th, and to know that you were thinking of our house-meeting of this month. It was a remarkable one of ninety people. It is just the interest that is all about us shown in larger meetings, and individual souls constantly coming into the light here and there.

The veterans are a bit lower down. Dear J.W.S. has had another worse heart attack with spasms lasting two hours, and his son came, and the local doctor made him stay in bed, which is the last we have heard from him — he had to cancel his Wooler engagement for the 25th and 26th and others. He had hoped to get there by motor as he has been doing to the Duns meeting of the Lord's day mornings.

I cannot speak of any real improvement, being still under the bronchitis cough and so weak that it is only by being pushed up our easy stairs that I get down, not to leave the library all day. But the loving-kindness of the Lord is marvellous to one who deserves the least of all the mercy and truth He has shown me. But I feel as one brought to the confines of the Eternal world, and finding all stand that I ever believed, and the blessedness of having no other resting-place but the finished work of Christ, making good the counsels of eternal love to me so failing and worthless. It has been a time of exercise on the lines of Psalm 139 and many another such word from God.

What weather you have had and preserved — it is the Lord that sustains you at your age especially. How death carries off not only the aged you tell of, but some of the young, keeping down your numbers, but proving the work one for heaven and not for earth, though it is here they are manifested as the fruit of His grace.

With much love in Christ, yours affectionately.

74.   January, 1922.

BELOVED BROTHER,

Thanks so much for letting me hear so much of Shetland. I have been looking for an opportunity to write but do not find I can get through as much in that line as when breathing is normal. The lack of it has reduced my strength for the smallest exertion to a very low ebb, and sleep is a difficulty. But, as I have felt from last year, the Lord is letting me down as to flesh and blood very gently. Though you need not be surprised at the flower of the grass failing and its place being known no more here with me at any time. With beloved J.W.S. the break came much more suddenly, and the trial is correspondingly greater and physical conditions worse from what I gather.

What a round, or rounds, you have been doing in what has probably been the worst weather of the winter with you, as with us here — scarcely a day's lull between the storms. But the Lord seems to keep you wonderfully from suffering bad effects.

We had a very nice visit of over three Lord's days from my brother — seventeen days, taking in the two "Conferences" and eleven preachings besides, with evident interest from God specially in the crowded Hall last Sunday night.

The accounts of gospel work in the N. of Scotland, as well as following the fisherfolk to Lowestoft and Yarmouth, have been very interesting and I hope may result in more fruit for the Father's glory than those used in it seem to contemplate; for I see the advice to the converts is to choose which Church they will, only taking care they have a Sunday School and evangelical sympathies. It is too sorrowful to treat the Lord's rich interest in the Assembly in such a way.

Ever affectionately in the Lord.

75.  January 12th, 1922.

MY MUCH-LOVED BROTHER,-

We have looked out long for silence being broken you-wards, for we had heard nothing since the account of that very bad attack of so many hours of breathlessness. Knowing what three hours meant I could hardly conceive seven, and earnestly hope it has not been repeated, though the difficulty of getting a clear breath night or day must be most exhausting. The inability to kneel would be a great trial too. I have been down to the library each day, and to meals after breakfast since the first. Yesterday we made the drawing-room our bedroom to avoid the strain of getting up-stairs at night, even with daughters to push one, just when you wanted to go to bed quietly. After three sleepless nights I may say we did beautifully last night.

Dear  -  seems to have crossed the threshold of the New Year better than the rest of us, but the Lord may be leaving us all to go together yet. What an ushering in of Eternity it will be when we see His Face and answer to His own heart perfectly.

With warmest love yours ever.

76.   January, 1922.

MY DEAR BROTHER,-

Yes — I feel with you — it wonderfully enhances the blessedness we are brought into to view it from the Lord's portion in it — marvellous that we may speak of it in this way. But nothing will satisfy His love but that His own should be with Him in the innermost circle of the Father's House to see the glory that was the expression of the Father's love to Him from before time began. What a Saviour!

I have not been so well the last two or three days, but today have got nearly back to where I was.

Now the journey's ending,

Soon Thy glorious face to see,

On the cloud descending!

Saints of God in every land

Join the sacred chorus,

Wake — arise — join heart and hand,

Glory lies before us!

Ever affectionately yours in our blessed Lord.

77.

MY DEAR BROTHER, —

. . . The goodness of the Lord seems to have been manifested at Carlisle in the meetings. I was thankful for the way the Lord answered prayer and manifested Himself in blessing as of old. Oh, for hearts to count on Him more, till we see His face and know what the fulness is that has been in Him for His loved ones ever since He called them to know Him and for ever.

I give you a verse that used to be much before us in the 'sixties, put down to Mr. Darby as his, though he would never say whether it was or not. It was the second verse I thought of especially, but it is all the beautiful expression in faith of the truth of Philippians, and I felt I must give it you. Those who knew J.N.D. would know how characteristic it was of him to prefer it should be anonymous. How one longs more for such an experience wrought in the soul in power by the Spirit.

Morn, noon and night,

Through days o'ercast and bright,

My purpose still is one:

I have one end in view,

Only one thing I do,

Until my object's won.

Behind my back I fling,

As an unvalued thing,

My former self and ways;

And, reaching forward far,

I seek the things that are

Beyond time's lagging days.

The day declineth fast,

Almost its hours are past,

Its lustre waneth now.

That other heavenly day,

With its enduring ray,

Shall soon light up my brow.

Oh! may I follow still,

Faith's pilgrimage fulfil,

With steps both sure and fleet.

The longed-for goal I see,

Jesus waits there for me,

Haste, haste, my weary feet.

The New Jerusalem

The New Jerusalem

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

Question.

— Are we to understand the contents of Revelation 21, 22, literally; or to interpret them as spiritual things communicated to us in figure?

It is not possible to deny that the general scope of the book is symbolic. There is nothing inconsistent, then, as to the form in which the truth is communicated, if the Church be still the subject-matter in chapters 21, 22, although it be cast in Jewish figures. On the contrary, I think it will be found that nothing could be more beautifully in harmony with what Scripture would lead us to expect. Nor need the most earnest advocate of the literal interpretation of Old Testament prophecy for the Jews fear that this will be touched, save to confirm it, by the use of the realities of their coming earthly glory, as figures of a heavenly glory beyond and above theirs.

But, first, the structure of this part of the prophecy calls for attention, as evidently forming an important feature in the interpretation of it. What is the reason of the break at the end of verse 8? If there be none, and the course of the prophecy be simply continuous, why is it said at this point, "And there came unto me one of the seven angels which had the seven vials full of the seven last plagues"? Has not such introduction of angel messengers been previously marked in the book, and generally connected with some change, or fresh beginning made in the communications of it? (See Rev. 5: 2; Rev. 7: 1, 2; Rev. 8: 2, 3; Rev. 10: 1; Rev. 14: 6; Rev. 15: 1; Rev. 17: 1; Rev. 18: 1; Rev. 20: 1.) Is there nothing to arrest the careful reader here? — no break or change indicated? Why, too, one of these particular angels, and the similarity of the circumstances under which John was shown the mystery of the woman and the beast that carried her, in Rev. 17? Are not these things significant at least, and likely to bear on the right understanding of the passage?

The historic sequence of the first eight verses of this chapter, with the events described in chapter 20, may be assumed as unquestioned. The "Great White Throne, and him that sat upon it, from whose face the earth and the heaven fled away, and there was found no place for them," introduces naturally "A new heaven and a new earth (Rev. 21), for the first heaven and the first earth were passed away." It is the eternal state, the distinguishing characteristics of which are given us in these verses. Let us weigh them well. And first and most marked of all as to God Himself.

We know something of the immensity involved in the way in which God is revealed and known. This forms, and contains in itself, the blessing of His people in every age. God speaks of it to Moses: "I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known unto them." (Ex. 6: 3.) This was reserved as the order of Israel's blessing.

Full and rich as were the resources of faith in these early days — found in God, revealed as Almighty, and Jehovah in unchanging faithfulness — it was not enough for Him, in the full knowledge of, and nearness to, Himself into which He would bring His people. Even "I AM THAT I AM" was involved in inexplicable mystery that none could fathom till He came who alone could tell it out — the Word that was with God, that was God.

"And the Word was made flesh and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father), full of grace and truth." It was now the only-begotten Son telling out all that was in the bosom of the Father, to bring us into relationship with Him as His children. And when He had finished the work by which God was perfectly glorified in His own nature, and as to sin, He could say, "I ascend unto my Father, and your Father, to my God, and your God," and send down the Holy Ghost to be the power in our hearts of a relationship so intimate and blessed. Again, the Name involves the blessing, and "The God and Father of our Lord Jesus Christ" contains in it all the richest possible, as it is ours thus to know Him for ever.

But not so does the Revelation give Him to us for Christianity, as such, is not the subject of it nor the revelation of God that forms it. It is the Son of Man as Judge first: and the time was come that judgment should begin at the House of God. (Rev. 2, 3) Then we have, in Rev. 4, the glory of God in creatorship and providence; Rev. 5, bringing out the title of the Lamb to the inheritance on the ground of redemption; then the judgments that put Him in possession of it, till He comes Himself to take possession in Rev. 19. This gives its character to the revelation of God in the millennium, and the blessing of that glorious era. It is the direct government of the Throne, the Lamb reigning in manifested glory. So Revelation 5, where His title is celebrated in heavenly praise, before the hour of actual triumph is looked at as come: "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever." So again, when in Rev. 7: 9-17, we are carried on to the scenes of the millennial joy: "Therefore are they before the throne of God, and serve him day and night in His temple, and he that sitteth on the throne shall tabernacle over them . . . the Lamb which is in the midst of the throne shall feed them," etc. (See also Rev. 14: 1-5; Rev. 19: 6-9.) Everywhere it is God and the Lamb that marks the blessing of that day. And "He must reign till he hath put all enemies under his feet: the last enemy that shall be destroyed is death." Accordingly the destruction of death, when the resurrection of judgment has made the separation of body and spirit no longer the existing state of anyone, is given us in Revelation 20: 14.

But now what follows in the passage I have referred to (1 Cor. 15: 24-8), for the expressed order in which these closing events of time take place? "Then cometh the end, when he delivers up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power . . . and when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God maybe all in all." The dispensation of the fulness of times had come: all things in heaven and earth had been headed up in the once despised Nazarene, everything laid low at His feet. But what is it for? That He should give up the universal sovereignty as Man. The Son also Himself became subject unto Him that put all things under Him, in order that God should be all in all.

Exactly in accordance with this, is the description of the Eternal state given us in the opening verses of our chapter; God is revealed as All in all. "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God Himself shall be with them, and be their God." This is the sum of eternal blessing. What for us could go beyond God thus known, and dwelling with His people? Is it not the very point to which we are already brought by faith, in the Epistle to the Romans, as the climax of our joy? (See Rom. 5: 1-10; and then verse 11) "Not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation." So also in 2 Corinthians 5: 17, 18, it is similarly realized as the fruit of the new creation ground on which we are brought in Christ — "Old things are passed away, behold, all things are become new; and all things are of God, who hath reconciled us to Himself by Jesus Christ." This, then, is the brightest distinguishing feature of the new heavens and the new earth, when "The former things are passed away, and he that sat upon the throne said, Behold I make all things new." God is all in all.

But, secondly, and hardly less marked as to man's state, is the fact, that all the distinctions that came in by sin in time and upon the earth, are lost. We hear no more of nations. In the new creation, and therefore already to faith, "There is neither Jew nor Greek, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all." (Col. 3: 10, 11.)

One distinction alone remains, "The tabernacle of God is with men." But this was not the fruit of sin in the flesh in time, but of the counsels of God before the world was. It is the Church: not (as it is found only in Paul's Epistles) the Body of Christ, but in a twofold relationship; to Christ as the Bride adorned for her husband; and to God, as His tabernacle, the eternal dwelling-place of His glory. Both are found in

Ephesians: the first in connection with Christ's love that is preparing it for presentation to Himself in glory  - all that He can delight in (Eph. 5: 25-7); and the second in Eph. 2: 21, 22, where all the building fitly framed together is growing unto a holy Temple in the Lord. Such is the result reached for the Church as to both relationships in Revelation 21. The Kingdom was prepared for the blessed heirs of it, "From the foundation of the world," and when set up will last as long as time lasts (see Ps. 89: 4, 27-37); but the Church belongs to Eternity, according as He has chosen us in Him before the foundation of the world. I shall have to refer again to the subject of the giving up of the Kingdom, but now pass on to other characteristics of the eternal state.

"There was no more sea" (ver. 1), no part of the new creation that is not brought into order and blessing.

"And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain." (Ver. 4.) God rests at last, when there was fully come the declared and precious object of the manifestation of the Son; "Behold the Lamb of God, which taketh away the sin of the world." It was clean gone now. No trail of the serpent defiled the new creation. God had gone to the source of all that brought in sorrow, and swept it away in the judgment of the Cross. The former things were passed away. The God who had had to drive out the man and woman in tears from the Eden He had made for unfallen creatures, is able to meet us on the threshold of a new heaven and a new earth as the wiper away of all tears from our eyes.

"And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write; for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end." What words could more solemnly close the eventful history of time, wherein God had used the proved ruin of man, to bring out to His own infinite glory what He Himself is, to be the fountain of eternal flowings of refreshment for His people: "I will give unto him that is athirst of the water of life freely." Already we are at the source. He could say, who came to make Him known, "The water that I shall give shall be in him a well of water springing up into everlasting life." Here is the full realization of it in Eternity.

"He that overcometh shall inherit these things, and I will be his God, and he shall be my son." (Ver. 7.) Such is the close of the conflict, and such the position and portion of the overcomer in God's own presence and blessing. Then one last word that fixes in terrible contrast the eternal and unalterable doom of the lost that have "Their part in the lake which burneth with fire and brimstone, which is the second death." Here the veil of the future, lifted by revelation, drops; as well it may. The historic sequence of events has been opened out prophetically to its term. The waves of succeeding ages break no longer on the shores of time. This is Eternity, and there beyond the utmost bound of the everlasting hills faith knows its portion.

Yet once again the veil is lifted, and a scene of great glory is opened to us. Some of the elements of it are such as have been already before us in the description of the eternal state, yet not without sufficient to distinguish it as we shall see — with even points of contrast. What then is the glory that is portrayed from verse 9 to Revelation 22: 5? We must look at it a little in detail.

"And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain." (Ver. 9.) Now, surely it is not unworthy of notice that at this point the position of John changes. It is not often that it is so ordered in the course of the communications made to him, yet never, we may safely say, without design and fitness; though whether we are able to discern it is another thing.

The introduction seems to carry us back to Revelation 17. There is certainly a striking parallel in the way John was shown the very different scenes before him there: "And there came one of the seven angels which had the seven vials, and talked with me, saying, Come hither, I will show unto thee the judgment of the great whore that sitteth upon many waters. . . . So he carried me away in the spirit into the wilderness." Then it was to see the unholy alliance of the apostate Church with the world, in the last form the Gentile dominion assumes, that is, the revived Roman Empire. How suited the wilderness, from which John looks out on the moral chaos, where no trait of the life of Christ was found to be fruit for God.

Yet was there never to be a true connection of the Church with the world? Absolutely none with the world, as it is, out of which Christ is rejected: "They are not of the world, even as I am not of the world." But what, when the kingdom of this world becomes the Lord's, and He sits on the throne of His glory? We shall reign with Him. Scripture is perfectly clear as to this. It tells us, "If we suffer, we shall also reign with Him." Again, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." (Rev. 3: 21.)

Through Paul, even as we have seen, the Church is also the temple of God. But besides what it is corporately, there are, first and highest of all, the relationships in which those who compose it stand individually with the God and Father of our Lord Jesus, as Ephesians 1 unfolds them to us. It is full association with Him in all that He has entered into as Man with His Father and God. Hence His place always gives us ours. If hidden now, our life is hid with Him in God; if about to be manifested, then shall we also be manifested with Him in glory. In fact, He comes "To be glorified in his saints, and to be admired in all them that believe"; in bright contrast to the day when He came alone, and men "Saw no beauty in Him that they should desire Him." As the prism catches the ray that falls upon it, and, breaking it up into its several colours, reflects it thus in its varied beauty and perfection; so will the Church be to Christ in the coming day of manifested glory.

This is what is given us in the description before us not so much the home of the Father and the Son, the home of our hearts even now in a love that goes beyond the glory, because the glory can be displayed, but the love never; but the displayed glory of the Kingdom, and the Church's necessary and blessed association with Christ in it, the heavenly Eve of the last Adam, heir and sharer with Him of it all. It is especially the heavenly part of the glory, where the righteous shine forth as the sun in the Kingdom of their Father. (Matt. 13: 43.) But then is seen Church and State in true connection with one another, when it is no longer Satan's skill in counterfeit, but the fulfilment of the purpose of God for the glory of His Christ.

We see thus the reason of the link between Rev. 17 and Rev. 21: 9 to Rev. 22: 5, if only to bring out the contrast of the things that are depicted. And do we not enter in some little measure into the wisdom and preciousness of the grace that does not give us the glorious espousal of the Church, as in Rev. 19, until the overthrow in judgment of that which had held the place and profession of the Bride in the awful Satanic counterfeit? nor finally close the Revelation without bringing out her true and recognised place in the Kingdom, when the time had come for it, according to God? What more in keeping too, than that one of the angels of the vials by which judgment was executed, should be chosen to show John the full positive result in glory and blessing?

But let us look at the details presented to us. John is summoned to behold the bride, the Lamb's wife. Now this is not the first mention of her, in what I conceive to be the order of the prophecy. She has been already introduced as such in chapter 19, in the day of her public espousal in glory. The wife who had made herself ready in chapter 19, the Lamb's wife, so loved, betrothed, and married, we see in her eternal home in chapter 21. "After these things I heard a great voice of much people in heaven." It is heavenly — not the new heavens and the new earth, where all is heavenly — but heaven, in contrast with the earth that had just been the scene of the judgment of the great corrupting whore, whose smoke rose up for ever and ever. Heaven is the scene of the joy and worship that attend the marriage of the Lamb, before it opens in verse 11, to give Him forth in the last stroke of judgment, that puts Him in possession of the Kingdom.

The heavenly glory of the nuptials settles in itself who is the subject of them. It is the Church thus publicly owned in suited heavenly glory, when judgment had first set aside on earth that which had falsely borne His name, and assumed her place. And she is owned according to the Lamb's delight in her. In chapter 21 characteristics are added suited to the place she is called to take with Him in the Kingdom; as well as of her own personal condition, which being perfect in glory is of course eternal. And so John saw "That city, the holy Jerusalem, descending out of heaven from God" (ver. 10.) It is the Church as the heavenly seat of the administration of the Kingdom (Rev. 22: 4), as Jerusalem is the earthly.

If the Church is destined for this place of rule and administration under Christ in the Kingdom, what more expressive as a symbol than Jerusalem, the well-known seat of royalty and centre of government on earth? — a symbol, not of its highest relationships, and of that which is therefore nearest to our hearts (though it flows from them), but of its place and connection with Christ in the Kingdom.

"Holy," as to its state, other distinctions follow it "descends out of heaven," its source stamping its character, "from God." It might have been from God, and earthly. It might have been heavenly and angelic. It was neither. It descended out of heaven from God.

"Having the glory of God" (ver. 11). Wonderful privilege! Well may it arrest us, as we ask, To whom belongs this intimate connection with the divine glory? Has not divine grace made it already the Christian's in hope? "We rejoice in hope of the glory of God." (Rom. 5: 2.) We "reckon that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed in us." He has predestined us to be conformed to the image of His Son. The earnest expectation of the creature waits for our manifestation in His glorious image as the sons of God. But the Church is set to be the display of it morally now as the Epistle of Christ in the world. (2 Cor. 3) And the power for this is given us in the last verse of that chapter: "Beholding the glory of the Lord with unveiled face, we are changed into the same image from glory to glory, even as by the Lord the Spirit." The glory of God shines before us in the face of Jesus, and we gaze on it in peace; for every ray of it brings into our souls the sweet witness of the perfection of His work that has set us thus in presence of the glory, and as we gaze we become like Him.

This will be found to come out further in the symbols before us: "Her light was like unto a stone most precious, even like a jasper stone, clear as crystal." The word for "light" is more fully "shining" (phoster), only used before in the New Testament in Philippians 2: 15. "Her shining" is like jasper. The force of this is at once seen by the only previous use of jasper in this book. He that sat upon the throne (Rev. 4: 3) was to look upon like a jasper and a sardine stone" it is the symbol of the glory of God. The same thing is already beautifully expressed for faith, in 2 Corinthians 4: 6, "God hath shined in our hearts for the shining forth (photismon) of the knowledge of the glory of God in the face of Jesus Christ." So again, in the passage before referred to, where the very word is found (Phil. 2: 15), we are set to be the display of the glory in its moral characteristics in the world, "Blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights (phosteres) in the world"; for this is just what Christ was. The only difference is that now we possess the treasure in an earthen vessel, that too often obscures the manifestation of it. But in the New Jerusalem the vessel is suited to the glory it contains, and there is the perfect shining of it "Like unto a stone most precious, even like a jasper stone, clear as crystal."

"And had a wall great and high." (Ver. 12.) The heavenly city is enclosed and shut in thus, against all that is unsuited to the glory of God, of which it is the dwelling-place. And the suited material of the building of the wall of it was jasper (ver. 18), that which symbolized the glory. Is there nothing that answers to the wall of the heavenly city, in the responsibility of the Church as the house of God on earth, to maintain the holiness and truth that alone consist with His presence? And if it is just in the breaking down of this that it has utterly failed, how blessed to see that no thought of God shall fail of its full accomplishment. The glory of God will itself maintain what is suited to it, and to His dwelling-place, in the day of glory.

But what of the angels at the gates? (Ver. 12.) "To angels hath he not put in subjection the world to come whereof we speak"; and this is just the subject before us. To whom, then? Now this is given us in the names of the twelve tribes of Israel written on the gates of the city. For every figure is still of Jewish and Old Testament cast and character, and the cast of this is taken from Ezekiel's prediction of Jerusalem on the earth. But here it is an expressive symbol of what is deeper. The gate is the place where rule is administered in the East. The order of government on earth was ever connected with Israel and its twelve tribes, as the centre of it. But now that which is thus the fitting symbol of rule and government, is found connected with the heavenly city, in the names of the tribes inscribed on the gates. To us, the heavenly saints, the Church under Christ, is entrusted the judicial administration of "the world to come." Do ye not know that the saints shall judge the world" (1 Cor. 6: 2.) "He that overcometh and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron . . . even as I received of my Father." (Rev. 2: 26, 27.) "I saw thrones, and they sat upon them, and judgment was given unto them." (Rev. 20: 4.)

The names of the tribes fulfil a most leading part, as we have seen, in the symbolic, representation of the Church's ascertained place in the Kingdom. It is its polity that is described, in its special millennial place. The inhabitants come afterwards as a distinct thing.

In full consistency is the connection of the twelve apostles with the foundations. "And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." (Ver. 14.) That they were to have a special place of privilege in the administration of the Kingdom we know from Matthew 19: 28. "Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Yet was the Church, as the habitation of God, builded upon the foundation of the apostles and prophets. Their promised place in the Kingdom would not in any way interfere with their being of the body of Christ when it was formed at Pentecost, for the Church was also to have intimate connection with the Kingdom, as we have seen. Yet to Paul was specially assigned the revelation of that higher heavenly relationship, but in no wise shutting him out of part in the earthly. (See 1 Cor. 4: 8.)

Thus all is consistent, Divine distinctions and order were to be observed as fully in the introduction of the twelve here, as in the omission of Paul. To be of the Body of Christ was much beyond any special place of rule in the Kingdom reserved for any; but such was not here the subject.

There are yet other points which demand our attention. "The twelve gates were twelve pearls, every several gate was of one pearl." (Ver. 21.) That which first meets the eye as a walled city is approached, is its gate. Thus at every approach there shines out amid the surrounding wall of the divine glory, the pearl — the chosen symbol of what the Church was to Christ, of His own special delight in it as He saw it in eternity, in His own thoughts about it — "Who, when he had found one pearl of great price went and sold all that he had, and bought it." Every several gate showed out this.

"And the city was pure gold, like unto clear glass." (Ver. 18.) The gold of divine righteousness, the glass of transparent purity, are but the symbols in glory, of what the new man is already created in, "Which after God is created in righteousness and holiness of truth." (Eph. 4: 24.) "And the street of the city" was of the same material. (Ver. 21.) What rest it will be to walk where there is nothing ever again to defile! In danger of defilement now at every step, there the very street we walk on will answer perfectly to what we are, and both to what God is.

"And I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it." (Ver. 22.) True to the characteristic privileges of the Christian, as is every detail, all that marked the distance of Israel's relationships is unknown. The millennial Jerusalem on earth will have its temple, but not so the heavenly city. The whole city will be a sanctuary. The unveiled presence of God is there, where we have been brought even now by faith.

"And the city had no need of the sun, neither of the moon, to shine in it, for the glory of God did lighten it, and the Lamb is the light (or lamp*) thereof." (Ver. 23.) It is the light that has made all so bright for our hearts already, "The light of the gospel of the glory of Christ who is the image of God." It is the glory of God in the face of Jesus — God ever to be known, in Him in whom He was manifested in humiliation, the Man Christ Jesus  - "the Lamb is the lamp thereof." And we can gaze undazzled upon the brightness of glory, because we see it in the face of Him "Who loved us, and has washed us from our sins in his own blood." And so we gaze already by faith, "And are changed into the same image from glory to glory."

*See Rev. 22: 5, where it is translated "candle."

"And the nations shall walk in the light of it." (Ver. 24.) "Of them that are saved," as is well known, has no authority; and it is "by," or "by means of," rather than "in," as in the received text. The world should have been able to walk by the light of the Church now. "Ye are the light of the world; a city that is set on a hill cannot be hid." (Matt. 5: 14-16. See also 2 Cor. 3: 3-5; Phil. 2: 15, 16.) In a sense it is so, in spite of all the Church's failure, for apart from the revelation of God in Christ possessed by it there is nothing but darkness in the world. But when the Lamb is the Lamp, the faithful and true Witness if all else has failed, the Church will fulfil its function to the nations according to the mind of God, become in glory the perfect vessel of the display of the light by which they walk.

"And the kings of the earth do bring their honour and glory to (eis, not en) it," owning it in its due place as the heavenly metropolis of the Throne of God and of the Lamb — so verse 26.

"And the gates of it shall not be shut at all by day, for there shall be no night there." (Ver. 25.) The light of an endless and unclouded day is the sure and sufficient protection of the entrance to the city, even as it is given us already as the Christian's armour — "the armour of light." (Rom. 13: 12.) For "That which doth make manifest is light." It detects and exposes all that is unsuited to itself, and thus guards the avenues of the heart against everything incompatible with the enjoyment of His presence who is light — where we have been set. Hence verse 27, "There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie, but they which are written in the Lamb's book of life."

Here, for the first time, we have the thought of inhabitants of the city. Up to this it has been the Church corporate, in its relation to the millennial earth, expressed by the symbol of a city.

The river of the water of life has its source there from the throne of God and the Lamb (Rev. 22: 1), the figure being still unquestionably borrowed from the future Jerusalem on earth. But, as we have seen in each fresh characteristic given us of the heavenly city, the thing symbolised in glory has been already made true by the Holy Ghost to faith in the Christian. So here — "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water: but this spake he of the Spirit which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified." (John 7: 37-9.) The Holy Ghost come from the glory where Jesus is, and dwelling in us, brings into our hearts in the knowledge of Him, more than all the joy of the millennial feast of tabernacles, and makes us channels (though much more, being in communion with the source; it is "out of his belly shall flow") of the living waters now.

In the glory of the heavenly city, there is also found another Church link, in the symbol of that which gives special character to the Church's testimony. The Tree of Life is there (ver. 2), already given in promise to the overcomers in the epistle to the Church at Ephesus" To him that overcometh will I give to eat of the tree of life which is in the paradise of God"; and here there is not only unhindered access to and enjoyment of it for ourselves for ever, but "The leaves of the tree were for the healing of the nations." The Church will be still in millennial glory, the witness of grace to the nations, in marked contrast with millennial Jerusalem, which preserves its character too, as connected with, and the earthly centre of, God's ways in government — "the nation and kingdom that shall not serve thee shall perish." (Isa. 60: 12.)

"And there shall be no more curse." (Ver. 3.) Here the Jerusalem of that day, that has supplied us with many a figure of a glory beyond hers or Israel's, gives us a contrast, for there the curse still lingers, if only upon the sinner — "the sinner being an hundred years old shall be accursed." (Isa. 65: 20.) "But the throne of God and of the Lamb shall be in it, and his servants shall serve him." How sweet the assurance for any who have sought to serve Him now ever so feebly, and who know the grace that makes so much of the least done truly to Him! It shall be theirs to serve Him without hindrance or ceasing for ever.

"And they shall see his face." (Ver. 4.) "For now we see through a glass darkly, but then face to face; now I know in part, then shall I know as also I am known." Thus the Lord meets the longing He has Himself created in our hearts, as He knew nothing else could meet it. We shall reign, and that for ever, for the throne never passes from Him as it did from one to another before Him, though He gives it up as Man to take it as God. But, more blessed still, a witness of all that is deeper and more intimate in our association with Him is preserved, in simple words, but how full for hearts that know Him — "They shall see his face."

"And his name shall be in their foreheads." Surely there ought to be the moral imprint of Christ, left by the glory in which we behold Him, on our hearts and lives now; but how marred, how dimly seen, is His image in any of us — bearing His name too often to His dishonour. Then we shall bear it before every eye, no more to fail to represent or glorify Him in anything.

"And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God shall shine upon them (not as more feebly 'giveth them light'), and they shall reign for ever and ever."

The New Testament is the revelation of Eternity, and sheds the clear light of it on the passing scene of this world. The Cross, that is the ground in time and on the earth of the fulfilment of the promises made to the fathers, lays also the foundation for the bringing in of that which was before all promise — the eternal purpose of God.

The counsels of God are thus connected with eternity, as the promises made to the fathers are with time.

It remains for us to consider what is the force of the Old Testament expressions, that seem to make the duration of Israel's blessing eternal. The Psalm I have already referred to must be held to throw important light on the subject, see Ps. 89: 1-4, 28-37; in which Israel's full future blessing is before us, founded on the mercy and faithfulness of Jehovah, and set up in the King of whom it is said, "I will make him my first-born, higher than the kings of the earth." But how is the duration of the blessing defined? "His seed also will I make to endure for ever, and his throne as the days of heaven." Again, "As the sun before me; it shall be established for ever as the moon, and as a faithful witness in heaven." The use of the expression is the more remarkable, as applied to that which is eternal, according to full New Testament revelation; that is, the throne, which never passes from David's Son, though He gives it up as man to take it as "God all in all." But even when that part of the blessing which is essentially eternal is spoken of, the language used does not go beyond the utmost limit of time — "it shall be established for ever as the moon."

The last verses of Isaiah 66 are not identical with the new heavens and new earth of Revelation 21: 1. This is easily seen by the mention of them in the previous chapter (Isa. 65: 17-25), which describes the course of government against the ungodly and transgressors. It is the great moral change that takes place in the regeneration, when "The creature itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God," that is spoken of — not the heavens and the earth of the new creation.

Two passages remain to be noticed. Galatians 4: 26 speaks of what Jerusalem is yet to be by grace, as free, in contrast with its condition under law. In that coming day of its millennial liberty and joy, Jerusalem will look back and own us Christians, the children of promise, as Isaac was (ver. 28), as her children; and that thus the period of her apparent desolateness was really fruitful to her in the richest way. Only that, while the Apostle speaks thus, he adds a word which just connects us with even a higher thing than Jerusalem emancipated; namely, "Jerusalem, which is above, is free." There is a heavenly Jerusalem as well as a restored earthly one. Many a passage of Old Testament scripture gives us the earthly; Revelation 21, 22, gives the heavenly, and in this the Christian has his portion, "for our citizenship (politeuma) is in heaven."

Hebrews 12: 22 is the circle of things we are connected with by grace, through a glorified Christ, in contrast with a living Messiah on earth. The passage says nothing as to the nature of the connection. Still I do not think the order is without significance, or that there is wanting in it what confirms the truth, as we have seen it, of Revelation 21, 22.

For is there not an ascending and descending scale of glory here, so to speak? The eye rests first on "Mount Sion" on earth, the seat of the nations' establishment in grace under the King. (See for the type 1 Chr. 15, 16; 2 Chr. 5: 2; Ps. 78: 67-72.) Then the eye lifts, and sees what is connected with the centre of earthly blessing, but yet is above it — "The city of the living God, the heavenly Jerusalem." Then, as more immediately connected with the divine centre of all — "An innumerable company of angels, the general assembly." But in the innermost circle round the throne, the Church, in its own proper character as "the Church of the first-born which are enrolled in heaven." Then, having risen up "To God the judge of all," we come down next "To the spirits of just men made perfect," the Old Testament saints, in their ordered place and blessing; "And to Jesus, the mediator of a new covenant," which is thus looked at, in connection with the people to whom it belongs; "And to the blood of sprinkling, that speaketh better things than that of Abel," inasmuch as it lays the ground for the whole blessing in both its heavenly and earthly parts, instead of crying for judgment. Thus, if place was found in this circle of glory for the Church's connection with the Kingdom, as Mount Sion naturally leads on to it, we have it in its own essentially heavenly character and calling as well.

The Lord give us a deeper understanding of the things so freely and richly unfolded to us in His Word, and, above all, the abiding enjoyment of them as the things in which we live in communion with Him.

The Mystery of God

The Mystery of God.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

INTRODUCTORY.

What a complete revolution was involved in the ways of God, when, by divine inspiration, the prophecy of Caiaphas was recorded, that "Jesus should die for that nation, and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad." (John 11: 51, 52.) Nothing of the kind had ever been intimated in Old Testament scriptures. It announced the close of the special exclusive relationship of the nation of Israel to God which had been maintained for long centuries. Of them He could say, "You only have I known of all the families of the earth." (Amos 3: 2.)

The accomplishment of the purposes of God as to that nation was most surely before the Lord Jesus as one object of His death, even as Caiaphas (not of himself) had prophesied. But there was another object nearer and dearer to His heart; and I desire to raise the question as to how far this object has been laid hold of by us in the faith of our souls. If we have rested on His death for our sins, and know anything of the deliverance He has wrought for us by that death, from sin, and from the law which was the strength of sin, and from the world, there is nothing that should touch our hearts more deeply than the knowledge that the blessed Lord died that the children of God, hitherto scattered, with no consciousness of their relationship to Him, or to one another, should be in that condition no longer, but gathered together in one on earth.

"ONE FLOCK."

There were children of God then, owned in this relationship by God, but awaiting the revelation of the truth, for any enjoyment of it. They were of the Jews and of the Gentiles, but had no sense of the family bond. Nay, by God's own institution they of the Jews were separated from those of the Gentiles by a middle wall of partition — the law of commandments contained in ordinances — that acted both to keep them at a distance from God and from each other. We learn how real the barrier was, and how impossible for even those that were of God to be one while it existed, from the very remarkable steps that were taken by God to induce Peter to carry to the Gentile Cornelius words whereby he might be saved, so that he might be consciously brought on to the ground of accomplished redemption, albeit he had already evidently been born again, and manifested many a fruit of the work of grace in him.

But there are divine forces preparing the way for such a drawing together of those who had been the subjects of God's mighty operation in grace. John 10 teaches us that the Lord Jesus had entered into the sheepfold of Judaism as the Shepherd of the sheep; not to shepherd them more directly than heretofore amid the mass of the people, but that they might hear His voice calling His own sheep by name, to lead them all out of the fold, Himself going before them as their guarantee for the path, and forming the attractive object for their hearts as they followed Him.

But not only so, in verse 16 He says Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice: and there shall be one flock (no longer fold), one Shepherd." (N.Tr.) By His own voice heard in the inmost soul of Gentile as well as Jew, a precious link was formed between each sheep and Christ Himself; and thus His flock was constituted in all the blessing that He had been opening out for those who entered in by Christ as the door (vers. 9-15), founded as all blessing is on His laying down His life for the sheep.

If there was no actual relationship between the sheep, there was between each of them and Christ in the most real way. They had heard, and hear His voice as it still speaks through His word; He knew them each one, as none other could; He had loved them with a love that gave Himself for them, and they had but to follow Him. He would impart to them eternal life, and none should ever catch them from His hand; they were the Father's gift to Him, and His Father's hand was also laid upon them to secure them to Him: there could be no perishing of the life within, and no force without could separate them from that all-powerful grasp, for the Father and Son are one. What a Shepherd! and how blessed to be of His flock! But "the Mystery" was not yet.

ONE FAMILY.

But more than this was involved in the relationship of children. There was a family that God had formed for Himself. When the Creator of the world came into it, it knew Him not; when He came to His own special circle of Israel, it received Him not; but to as many as received Him God gave the right to become children of God, "Even to them that believed on his name; which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1: 12, 13). By the death of Christ, as one cherished object of it to Him, these were to be gathered together in one, in relationship with each other, as with Him.

John 17 helps us to enter a little into the deep place this oneness of the family of God had in the heart of the Son; there we are allowed to draw near, and hear Him pour out all His hitherto untold desires for them into His Father's ear. This oneness comes out in three aspects of it. (1) The Son had kept those whom the Father had given Him out of the world in the Father's Name, while He was with them: in leaving them He commits them to the Father to keep in that same blessed name of Father, of which He had been the full revelation — "Holy Father, keep them in thy name which thou has given me [as it must be read], that they may be one as we" (vers. 11, 12). What a thought! They were to be one among themselves, in heart and mind and object, even as the Father and the Son were one, in an identity of interest He had just expressed in the words — "All mine are thine, and thine are mine."

We may see how, for a brief moment, in the power of the Spirit and of the grace that was upon them all in the early chapters of Acts, this oneness was realized, when "The multitude of them that believed were of one heart and of one soul; neither said any of them that ought of the things he possessed was his own." (Acts 4: 32.) It was a lovely expression of what grace by the power of God could produce; but it did not last.

(2) The Lord then gives another character to the oneness that He sought for us. "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: that the world may believe that thou hast sent me" (vers. 20, 21.)

Here we all are expressly brought in, as those who have believed through the apostolic word. "One in us" — this oneness then was to be brought about as we each one abode in the Son and in the Father, enjoying fellowship with the Father and with His Son Jesus Christ, which is the essential privilege of the life we have been brought into. (See 1 John 1: 3; 1 John 2: 24.) For what is fellowship with the Father but to have common thoughts with Him about His beloved Son, as He presents Him to us as the object of His own delight; and what is fellowship with the Son but having communion of thought with Him about the Father, whom He has made known to us. Oh, if we knew and had but walked in the power of such communion, we should then have had no other thoughts but what we shared in this communion, and so have been kept in oneness with each other; then the world might have seen and believed that the Father sent the Son.

Well may we hide our faces in shame as we look upon the scattering of the family of God that began so early, and has been ever increasing, and own in sorrow of heart before Him — all the deeper because of the grace of the Son that makes no allusion to it to the Father — how complete our failure has been, and how we have each contributed to it. No wonder the world is sceptical!

(3) But all is not told yet. The Lord passes on in His unfathomable love to present us before the Father in a character of oneness that nothing can disrupt, where no failure is possible, and which He can speak of as "perfect" for the first time. It is the oneness of the given glory of Christ" And the glory which thou hast given me I have given them, that they may be one, even as We are one: I in them" — Christ to be displayed in us as perfectly as the Father in the Son" And thou in me, that they may be made perfect in one and that the world may know" — if too late for it to believe, and enter into the blessing — "That thou hast loved me and hast loved them as thou hast loved me" (vers. 22, 23.) Thus in spite of the work of the enemy, and the heart-breaking collapse of faithfulness in us, our blessed Lord will see of the travail of His soul in His heavenly people, as well as His earthly. He will be able to display us perfect in one in His glory to the astonished world. But who could have conceived His adding to this, that the world should know, when it sees us in that glory, that we have been loved of the Father, even as Jesus was loved when He was here.

ONE ASSEMBLY.

But all this was anticipative: "The hour was come" for the heart of the Lord, and He was claiming the consequences of it for Himself, and for those given Him out of the world. The full truth of the relationship into which they had been brought would only burst upon the disciples when, from a Risen Christ, they received that wonderful message through dear Mary of Magdala, "Go to my brethren" (now first owned as such) "and say unto them, I ascend unto my Father and your Father, and to my God and your God." It was the wonderful fulfilment of the first clause of Psalm 22: 22, "I will declare thy name unto my brethren." The Sanctifier and the sanctified ones were "all of one" (as set forth in the reality of the Lord's Manhood in resurrection), "For which cause he is not ashamed to call them brethren." (Heb. 2: 11)

And now the second part of Psalm 22: 22 was to be fulfilled — "In the midst of the congregation" (or "assembly," as the Holy Spirit interprets in quoting the verse in Heb. 2) "will I sing praise unto thee." For the same day at evening, being the first day of the week, came Jesus, and "stood in the midst" of them (John 20: 19) He had walked alone as man, in blessed relationship with God and the Father. This relationship found its first full expression down here in Him; but now, as the fruit of the work accomplished, when the precious seed of corn fell into the ground and died, He is no longer alone; but is able to declare the full association of His own with Himself, in all He was about to enter into as the ascended Man — His Father their Father, His God their God — and He could lead them too as in their midst, in the song of praise, a song which was His own first, as He came out of the darkness and sorrow, but which is now also suited to us whom He has brought into the light and joy into which He has entered.

As regards what is individual, nothing could go beyond the blessedness of this present, heavenly association with Christ, which is doctrinally opened out to us in the teaching of the Epistles, especially of Paul and John, and of which the Holy Ghost has come to be the power of our enjoyment. And as we have seen, it involves our relationship with one another as brethren, that the divine love wherewith we are loved may be expressed in our ways with one another.

But we have not yet exhausted the fulness of the resources of that love, nor touched upon the subject which forms the heading to this paper, viz. "The Mystery." That was still "hid in God," and we must now seek grace, and the power of the Spirit of God, to enter into that which can only be known by revelation.

This is really the force of "Mystery." It does not mean what is mysterious, for there is nothing of this when it is known; but it is that into which we need to be initiated by divine revelation and teaching. There will be no such initiation needed, for instance, when the glory of the Lord shall be revealed, and all flesh shall see it together. The Kingdom, as such, does not enter into the mystery, is not the subject of it.

The first intimation of a corporate relationship in which the saints were to be formed (while as to accomplishment it was yet future), is found in Matthew 16, where, in answer to a direct revelation from the Father, Peter confesses Jesus as the Christ, the Son of the Living God.

This confession involved the complete triumph of the One whose glory Peter thus confessed, over him that had the power of death — a triumph evidenced and proved by His resurrection.

The Lord also revealed to Peter, that upon the rock of the glory of His Person, thus confessed, He would build His Assembly; nor could all the power of Satan prevail against this divine work. Peter was proved by his faith to be already a living stone, ready to be put in its place when the building should begin. In 1 Peter 2 this privilege is made good to all who by faith come to the Living Stone, disallowed indeed of men, but chosen of God and precious. These are, as living stones, being built up a spiritual house, and are ever growing, as Paul puts it in Ephesians 2, by this divine workmanship to a holy temple in the Lord — a structure yet to come out in a new heaven and new earth as the Tabernacle of God, the eternal habitation of the brightest manifestation of the glory of God. (Rev. 21: 3.)

The building began at Pentecost, when the Holy Ghost came down upon all who were His and God thus took up His abode even from the first in the dwelling formed for Him.

But this aspect of the Assembly formed no part of the Mystery. The blessed thought and purpose of the heart of God, to take up His dwelling-place, among a redeemed people, had not been hid from other ages. He brought it out when He delivered Israel from the power of Pharaoh (figure of the prince of this world), who held them captive, and the first full type of redemption is presented not only in the blood on the door-posts of their houses for God's eye in Egypt, but in the death and resurrection of Christ as shadowed forth in the Red Sea.

If it is not certain that it comes so early into the song of Moses and Israel as verse 2 of Exodus 15, we find it fully in verse 17, where it becomes a revelation. "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established." (See also Ex. 29 vers. 42 and 46.) This was a material sanctuary; His dwelling-place is now a spiritual house, the one the shadowing forth of the other; though a material sanctuary will have its place again on the millennial earth.

But "the Mystery" was still unrevealed. Yet it was brought about by that to which we have already referred, viz. the advent of another Divine Person, the Spirit, given from the glory of Christ, to dwell in and with us; but revelation was needed to bring us into heart-intelligence of what had taken place.

Taking up again the little company of disciples where we left them in John 20, with the Lord in the midst, we note the significant action with which, as the last Adam, a quickening Spirit, He breathes on them on that resurrection day, saying, "Receive ye the Holy Spirit." This was not the Spirit actually given, as we shall see, but rather the Spirit as the power of life, to bring them into the new position of that life as it now existed in a risen Christ, a life past every question of sin, death and the judgment of God, the power of Satan being wholly broken — "Life . . . more abundantly," as He had spoken of it.

But they had yet to wait for the promise of the Father, "Which, saith he, ye have heard of me. For . . . ye shall be baptized with the Holy Ghost not many days hence." They were already associated individually with Christ as the Risen One, in all His place of life and relationship with His Father and God; but now the Holy Ghost was about to come to form them into corporate relationships, on the one hand with God as His house, as we have seen, and on the other with Christ as His body, of which there had been no word as yet in Scripture.

THE ONE BODY.

Who can estimate sufficiently the momentous consequences of that wonderful Pentecost, when, by the descent of the Holy Ghost the building of the Assembly began, and God took up His dwelling-place in it? But at the same moment those who believed were all baptized into one body by the same blessed Spirit given to them. God had thus not only carried into effect His declared purpose to dwell in and amongst His redeemed as His house; but also, all unconsciously to them, had formed them into corporate relationship with Christ. Of this latter no hint had been given in Scripture.

It was one thing that a Divine Person should thus have come down upon earth to fulfil what had been in the counsel of God from eternity: quite another that He should be pleased to reveal what He had done, that we might be brought into the intelligence of it. But it is His desire that we should know this great truth. Of what absorbing interest then it will be if we may be allowed, with bowed hearts before God, and in dependence upon divine teaching, to trace the progress of the revelation.

The martyrdom of Stephen prepared the way for this revelation, for it was the answer of the guilty nation to the last testimony God had to address to it by the Spirit, through Stephen, according to the intercession of Christ for them on the Cross, "Father, forgive them; for they know not what they do." Pending the result of this testimony, the Lord Jesus is seen by His servant, standing at the right hand of God — not yet sat down. But when they stoned Stephen all was over.

It is recorded that they who stoned Stephen laid down their clothes at the feet of the young man, Saul of Tarsus, who thus became the formal witness of the last possible expression of man's enmity against Christ in the glory of God; but God, in infinite grace, took up this same young man to be the vessel of the testimony of the last and greatest possible expression of the love of God to the man that could only hate Him. Thus it is that he speaks of himself as the chief of sinners, in whom, "chief" as he was, the whole long-suffering of God had been shown forth, "For a delineation of those about to believe on Him to life eternal." (1 Tim. 1: 15, 16. N.Tr.)

We all have been converted on the same principle as Saul of Tarsus: namely, that all God's ways with the race, putting man to the proof of what was in him, are over, with the result of man's proved irreconcilable enmity against God. And now if sovereign grace breaks down our proud wills before God in the discovery of it, and subjects our hearts to the Son of God in glory (in whom, in the judgment of the Cross, the end of all flesh had been reached for God and for faith), it is that, taken up in Him as our life, righteousness, and acceptance, God may show in us to ages yet to come how far His grace could go.

THE REVELATION OF IT.

But I am anticipating: Acts 9 gives us the astonishing details. Saul, true to the characteristics of his tribe, ravening as a wolf (Gen. 49: 27) against the lowly men and women who dared to confess Jesus the Lord, thought to blot out the very memory of His name from the earth by dragging them to prison and to death; and "Being exceedingly mad against them, he persecuted them even unto strange cities," and so was on his way "With authority and commission from the chief priests" to prosecute his deadly work at Damascus, when suddenly the arrest came. A light from heaven above the brightness of the mid-day sun shines round about him, and, fallen to the ground, he hears a voice saying, "Saul, Saul, why persecutest thou me?" and to Saul's immediate question, "Who art thou, Lord?" the answer is, "I am Jesus whom thou persecutest."

What a revolution does this effect in his whole being! what a discovery of what man is at his best before God! By all his strict conscientiousness, earnest religiousness, and blameless outward walk, he was the most avowed enemy of Christ in glory the world had ever seen. But I do not dwell upon that pattern of every subsequent conversion, but call attention to the marvellous revelation contained in the words by which the Lord convicted Saul, "Why persecutest thou me?"

What meant that "Me"? It meant that the persecuted saints were every one of them united to Christ in glory by the Spirit who dwelt in them: they were members of His Body, that which He accounts to be Himself, even as He had become their life. There had been nothing like this before. The Assembly had been formed into this relationship at Pentecost, but this was the first intimation of it: the whole truth of it was involved in the words that fell so strangely from heaven upon the ears of Saul. It was, in principle, the Mystery, which was ever after to characterize his ministry; even as the Lord had further to say to him, "I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee." (Acts 26: 12-16.)

The doctrine of the Mystery, till now so carefully kept out of the divine communications, had yet to come fully out through Paul, the vessel raised up to be the minister of it. But when all is told, nothing can surpass what was contained in the precious words of the Lord, "I am Jesus whom thou persecutest." Let us put it to ourselves individually: Have I entered into the reality of being united to the Lord in glory by the Spirit dwelling in me; and that thus I am a member of the Body of which He is Head, and of which all who are Christ's are fellow-members? To really believe this will affect the whole current of our lives from the moment it. bursts upon the soul: first, in drawing out adoring affections to Him who has taken us into such intimate union with Himself in love so inconceivable; then in all my relations with my fellow Christians, every one of whom is, with myself, a member of that one Body by one Spirit. Scripture, I need hardly add, knows nothing of any other body.

THE MINISTRY OF IT.

Let us turn then to the ministry of the Apostle through whom it has pleased God to bring out this wonderful secret of eternity. It is not the subject of the Epistle to the Romans, wherein we have that which is of primary importance for our souls: how in righteousness God can take up sinners, such as we are, to justify them, and set them in Christ before Him, by His death and resurrection, and the power of the Spirit given to dwell in them. But he cannot close the epistle without letting out what was in his heart:

"Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began. But now is made manifest, and by the scriptures of the prophets [or prophetic writings], according to the commandment of the everlasting God, made known to all nations for the obedience of faith." (Rom. 16: 25, 26.)

How magnificent the outburst of it, now that it was God's will that what had had such a deep place in His heart, but which had been hidden there throughout all the ages of earth's history, should come out, and be made known to all nations: and that by His commandment! Nor was it to be made known merely to enlighten and establish us, but to produce the very real Subjection of our souls to the revelation; for "The obedience of faith" is what God looks for now as the only true answer to His wonderful grace.

To the Corinthians Paul can only allude to it (1 Cor. 2: 6-10), for though still outwardly one, the spirit of division was amongst them. They were carnal, walking as men, and making much of their knowledge and gifts. But enough comes out in the Apostle's words to have moved any heart, as to what they were losing by their low state spiritually. There was the wisdom of God, which was not of this world nor of its leaders. Those who were in Christ in the faith of their souls, would recognise it as this. This wisdom was contained in the" Mystery," which is brought in here, not as the subject-matter of revelation, but as giving its character to this hidden wisdom of God, which was "Ordained before the world unto our glory," as he does not hesitate to tell us.

And now mark the principle of it. The wisdom of God centred in the Lord of Glory, whom the leaders of the world crucified; and, to bring out its characteristic blessedness into the strongest relief, the Apostle quotes from the prophecy of Isaiah as to how it had been in his day: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." And there the quotation is too often left, whereas the Apostle's design is to contrast the present state of things with what existed in the prophet's day, and so he adds, "But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God." So that all that had been wrapped up in the heart of God for those that love Him, unseen, unheard of by them, and never for a moment conceived of, had now come out to be the revealed and possessed portion of faith by the power of the Spirit. The inspired revelation of these blessed things of God's own nature and counsel is alone by the Spirit, the communication of them is in words that He alone could teach, and our reception of them is as equally and absolutely by that same blessed Spirit (vers. 10-14).

Oh! how incalculable the loss, if our state is such that the power and the blessedness of such a revelation of God's wisdom in the Mystery is hindered! Yet so intimately does the truth contained in it affect the practical walk of the saints in their relations with one another, that when the Apostle comes to this latter subject in Romans, and much more fully in 1 Corinthians, he cannot but bring in what flows from union with Christ by the Holy Ghost according to the Mystery. I refer to Romans 12: 4, 5, and 1 Corinthians 12. But he does not there enter into any development of those counsels of God for the glory of Christ, which give the Mystery its full blessed character. For this we must go to the Epistle to the Ephesians.

Having seen then the Mystery, which had been hidden in God from ages and generations, now revealed to Paul and committed to him as minister thereof, we must pass on to his Epistle to the Ephesians, in order to trace the full unfolding of this precious truth.

THE DEVELOPMENT OF GOD'S COUNSELS.

And now how important it is for us to observe the way God takes with us, when, in such grace, He would communicate what had ever been in the depths of His own being. All His thoughts and counsels centre in Christ; and we find that He first of all sets us in the light of these counsels as to our individual place in Christ. (Eph. 1: 4-7.)

But before the Apostle can go into the orderly presentation to us of what was filling his heart, he finds relief in worship (for worship is simply the overflow to God of a heart too full to contain itself): "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ." May this be the effect produced upon us as the fulness of the blessing opens out to us.

The standpoint to which the Spirit conducts us, is that of the eternal nature of God; for we read, "According as he hath chosen us in him [Christ Jesus] before the foundation of the world." For "choice" is simply the expression of what perfectly suits him who chooses. It is not the activity of counsel yet, but just the expression of God's own nature; and how astonishing the thought: "He chose us in Christ!" But if in Christ, it will be found to be in all that He ever was to God; and so we read "That we should be holy and without blame," and "before him" — before His own satisfied gaze — and "in love," as the object of God's delight: just what Christ is, and was manifested to be when here. (See Matt. 3: 16, 17.) True, Christ was alone then in the place He had before God; and only by redemption could He bring us into it. But it is not our being brought into it that is in question in these opening verses: it is how God saw us in Him in His own thoughts about us, before ever the foundation of the world was laid.

But in what relationship will divine and sovereign love be pleased to set us who are the objects of that love? Would angelic relationship have ever been conceived possible by us? It would not do for God. He had myriads of angels that excelled in strength, and ever did His pleasure: but they were only servants. He wanted sons — sons to surround Him in His home of light and love with the cry of Abba Father: accordingly we read, "Having predestinated us unto the adoption of children [or 'sonship'] by Jesus Christ to himself." (Eph. 1: 5.) Sweet thought: He had counselled this for His own ineffable satisfaction: not merely for our blessing, but according to the good pleasure of His will. And this relationship was set forth in Christ when the voice from heaven (Matt. 3: 17)* addressed Him as the Son. Nor is even what was there connected with the place the Son had in His Father's heart — "This is my beloved Son" — reserved from us; for to the praise of the glory of His grace "He has taken us into favour in the Beloved." (Eph. 1: 6, N.Tr.: where see note.)

*The verb eudokeo, used in Matt. 3: 17: "I am well pleased," answers to the substantive eudokia used in Eph. 1: 5, "the good pleasure."

Then once more His grace is brought out, not in the glory of it in this case, as in verse 6, but in its riches to meet us in the poverty of our need — "In whom we have redemption through his blood . . . according to the riches of his grace." For this was the righteous ground of the accomplishment of all that was thus projected upon the page of revelation, of what 'had been in His heart for us from eternity.

Now it is only when the revelation of the individual Christian position according to these wonderful counsels of God is thus complete, and revealed by the Holy Ghost for faith to enter into and enjoy by the power of the same Spirit, that God counts upon our being free, so to speak, to enter into His interests for Christ. His grace is then seen abounding in all wisdom and prudence in bringing out to us these counsels. "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one [or 'head up,' as it really should read] all things in Christ, both which are in heaven and which are on earth." This is the Mystery then in its widest range: for what could go beyond not only all things being put into subjection to Him (which had been announced before, and will be fulfilled in the last of earth's times, i.e. the Kingdom), but the whole universe being brought into relationship with Him as its Head; which, when the times have reached their fulness, is now revealed to be the end and object of God in instituting them? What an expanse of glory opens up to our souls as we are enabled to delight in the place which God had purposed in Himself for Christ, and which He in unspeakable grace is now pleased to make known to us.

But that is not all, for in the very next words we learn that in Him we have been made heirs of that whole inheritance of glory, having been predestined even to this "According to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory." The opening verses presented to us His calling in what is, beyond all thought, above us: here we have what is below us, in the inheritance that answers to such a calling — "The riches of the glory of his inheritance in the saints" (ver. 18.) Only it is to be carefully observed that this expression does not mean that the saints are His inheritance, as is constantly said of Israel. We are heirs of the inheritance which is Christ's, and which has been presented in the whole extent of it in verse 10. But if it is in Him we enter into it, it is in us He takes possession of it. Daniel 7 helps to explain the thought. In verse 14 of that chapter we read, "There was given him dominion, and glory, and a kingdom"; in verse 18 we read that "the saints of the high places" (margin) take it and possess it for ever. The sign of His taking up the inheritance is that He puts them into possession. So here in Ephesians it is "The riches of the glory of his inheritance," but taken up before the universe by putting the saints into it, and hence it is "in the saints."

That this is the force of the expression is greatly confirmed to us when we find that, because we do not enter upon any part of the inheritance till Christ does (when it will be time enough for us), we have meantime been given an Earnest of it. (Eph. 1: 13, 14) In Him we have been sealed for God with the Holy Ghost, when we believed the glad tidings of our salvation. But the Holy Ghost is also the earnest for us of our inheritance, until the day when redemption is put forth in power, and the inheritance is actually taken up. Could anything give a greater conception of the extent and glory of it than to have such an Earnest?

And yet what is more precious still for our hearts is the way we enter into the inheritance. When God set Adam at the head of everything in the lower world, He gave him Eve to share with him the fair inheritance, so soon to be dragged down by him into the bondage of corruption. But no thought of God will fail of its accomplishment. Adam was but the type of Him that was to come; whom God will set, according to His counsels for His glory, at the head of everything in heaven and earth. Nor will He be alone in that day of glory: He will have His heavenly Eve to be heir and sharer with Him of it all. And so the wonderful Ephesians 1 of God's counsels does not close without bringing Christ out as "Head over all things to the church, which is his Body, the fulness of him that filleth all in all." (Eph. 1: 22, 23.)

THE DIVINE MASTERPIECE.

Ephesians 1 is then the unfolding to us of the thoughts and counsels of divine love that centred in the Beloved Son of the Father, involving for us not only an individual place before Him in Christ, but a corporate relationship to Christ as His Body, the Assembly. And in this epistle alone, as connected with the counsels of eternity, the Body embraces the aggregate of those who are Christ's, from Pentecost till He comes again, when the Assembly will be complete, and "The fulness of him that filleth all in all." In every other passage the Body of Christ is either the whole company of the saints at any given time on the earth, where the Holy Ghost is to maintain it in its unity: or the local expression of this in all who are His in any given place.

In Ephesians 2 we come to the wonderful work of God in time, by which the Body is formed out of the material of Jew and Gentile, who were both alike dead in sins, but who are quickened together with Christ, raised up together, and seated together in Him in the heavenlies: that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus (vers. 6, 7).

In the latter half of the chapter we have the actual subsisting Assembly here on earth viewed also as the household of God, and as a building fitly framed together, growing to a holy temple in the Lord, but which even in its present state has become the habitation of God through the Spirit (vers. 19-22).

Ephesians 3 comes in parenthetically to give us Paul's part in the work; and there is a further development of the Mystery, made known to him by revelation, "Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be co-heirs and of a co-body and co-partakers [if we could read it in this way to help as to the force of his words] of his promise in Christ by the Gospel" (vers. 5, 6).

Observe how he especially presses the aspect of it as it concerns us Gentiles, for there had been thousands of Jews formed into the body from Pentecost, before one Gentile was brought in.

The Apostle had a double ministry, and he himself was greatly affected by what he carried to others, for he felt himself to be less than the least of all saints. Would that we were affected in our little measure in the same way! This double ministry was (1) "To preach among the Gentiles the unsearchable riches of Christ"  - what a gospel that was for the preacher! — and (2) "To make all see" — this is the word for the eyes of the heart being "enlightened" (see Eph. 1: 18), — "what is the administration of the Mystery." Fellowship, the word used here by the translators, is a very precious part of it: but the Apostle really uses the larger word (like the one used in sound, and therefore easily mistaken for it by the copyists) which takes in the whole practical carrying out of the Assembly's relationship to Christ as His Body on the earth (vers. 8, 9).

But oh, if only we had hearts to be more affected by the truth, how well it might move us to have the truth of the Mystery, that from the beginning of the ages had been hid in God, thus revealed to us! By the mighty flat of His Word He had called all things into being, and therein displayed His eternal power and Godhead, but He had kept this hid in Himself throughout the lapse of the ages. But now that the Assembly was formed, and united to Christ as His Body by the Holy Ghost come down at Pentecost, — one body out of the most opposed nationalities of the world, — and the administration of it committed to Paul, it was God's intent that now unto the principalities and powers (the highest created intelligences) in the heavenlies, might be known by the Assembly the manifold wisdom of God.

To use an earthly illustration of what is so far beyond our conceptions, it is as if a painter, having produced many works of art, had resolved to concentrate all his resources upon one great masterpiece. This is what God has done in His own divine way: this is what the Assembly is to Him; His masterpiece, in which all the varied resources of His wisdom are seen. For if little (alas, how little!) thought of by us, who are of the Assembly, yet the heavenly intelligences can discern the skill and beauty of the divine workmanship; even though through our unfaithfulness to the light and truth of it communicated through the Apostle, the Assembly that should have answered to it, has become, on its responsible side, the sport of Satan, and the scene of the worst failure ever manifested in His people here.

Beloved in the Lord, who can read the inspired words, and enter in any measure into the place of the Assembly before God, whether as the fruit of the counsels of His love, or as the effect of His mighty operations in time, or as now made the depository of all He had planned and carried out for the glory of Christ in it, without being filled with shame: not only as to the way the whole truth of it was lost for ages, but as to the feeble impression made upon any of us, when in these last days, by an energy of the Spirit in testimony, God has presented the truth to the hearts and consciences of numbers of His own? What insensibility and indifference and practical unbelief has been manifested by us! May we be humbled in His holy presence, that the highest truth  - always the easiest to let slip — may be once more revived in the affections of His saints.

How perfectly in place it is then, that before the Apostle leads us on to the practical carrying out of these great truths in our walk (Eph. 4), he is led to bow his knees in prayer (ver. 14): not now for that which is indeed the first need of souls, that we should be brought in the full knowledge of Him into the intelligence of these truths, as in chapter 1, but for that which is far deeper, communion with Him in what we know, without which the most precious truth is inoperative. And so he prays the Father of our Lord Jesus, of whom every family in heaven and on earth is named, "That he would grant you according to the riches of his glory, to be strengthened with might by his [the Father's] Spirit in the inner man."

What infinite resources of power and glory are here to be made available, that in effect Christ, who dwells in the Father's heart as the centre of all His counsels, may also dwell in our hearts by faith, that, being at the centre, we may look out upon the illimitable expanse of these counsels for Its glory, and that we may know that which is just as illimitable and undefinable — the love of Christ which passeth knowledge, and thus be filled into all the fulness of God, for it is contained and revealed in that love (vers. 17-19).

Power, too, is ready to answer to all that the Apostle seeks for us: power that works in us, and is able to do exceedingly abundantly above all we ask or think, that there may be glory to Him in the Assembly in Christ Jesus "Unto all generations of the age of ages" — the strongest expression for eternity of which the language was capable. There will be no failure there, blessed be God!

THE WALK WORTHY OF THE CALLING.

In the presence then of such divine resources how great are the possibilities opened out to faith for our path through this world, as with subdued hearts we follow the Apostle, who proceeds in chapter 4 to trace out a walk worthy of such a calling — first in the corporate and then in the individual aspects of it. Deeply important as it is for us to do so, the attempt would lead too far away from the subject of this paper. Only let us note and hold firmly in our souls, that what chapters 1 and 2 have brought out as to our relationships, individually with God the Father, and corporately with Christ as His body, and with the Holy Ghost by whom God dwells in His house — these precious relationships form immutably the calling of the Assembly. No failure of ours to walk worthy of that calling affects the great foundation principles of it. God does not lower the standard of it to suit our fallen condition: faith and obedience seek to maintain it at its full height unto the end, even if the path has to become more and more individual.

What then is the great leading principle of a walk worthy of our wonderful calling? The place this has in our hearts and lives will serve to test how far we are in unison with the mind of God for the glory of Christ in the Assembly; it is seen in Ephesians 4: 3, which literally translated reads: "Using diligence to keep the unity of the Spirit in the uniting bond [sundesmo] of peace"; but we must not overlook the moral conditions in which alone, even in the brightest days of the Assembly, such a path could be maintained — conditions more necessary than ever now — namely, with all "lowliness" as before God, "meekness" in relation to each other: "long-suffering, and forbearing one another in love" (ver. 2.)

The gathering together in one of God's children, for which Christ died, has had a wonderful realization before God when, besides their family relationship with the Father, and with Christ as His brethren, they were formed by one Spirit into one body, the body of which Christ is the Head in heavenly glory, and which is maintained in its unity on earth by the Holy Ghost who is here. Oh! do we know anything of the faith which with every energy of our whole being would seek to own and realize by the Holy Ghost this unity in which we have been formed with all who belong to Christ? For "There is one body, and one Spirit, even as ye are called in one hope of your calling."

Do any object that the failure of ages has made it impossible now to walk according to such a unity? Scripture has anticipated the difficulty: for in the wisdom of God the apostles were not withdrawn from the scene of their labours before the ruin of the Assembly began, and thus we have inspired instructions to suit the changed conditions in which the great principles of our calling have to be carried out; as in 2 Timothy. But I must not further pursue the wide theme of the responsible walk of the Christian in the last days, but revert to the light of the positive truth that forms it.

THE CHURCH AS THE BRIDE.

Nothing can be more blessed than to find that the Lord is not satisfied yet, even with all the wealth of divine relationships that have been unfolded to us in the epistle. For when (Eph. 5: 22, 23) the Apostle is led to take up the relationships that belong to our natural condition, and begins with the source of all others, that of husband and wife, the Spirit at once seizes the opportunity to bring out what the Assembly is to Christ, as proved in the immeasurable love that gave Himself for it, and which engages Him, with the love that ever delights to serve its object, in just that service needed to extricate it from all that is unsuited to His heart, and form it like Himself, till He shall be able to present it to Himself such as He can delight in for ever — "A glorious Assembly not having spot or wrinkle or any such thing."

Not that this is some new relationship, but that when the truth of the Body was not sufficient to express the place of the Assembly in the affections of Christ, the Spirit finds the occasion to bring this out in speaking of what marriage was as God first instituted it. Eve, who was given to Adam to be his wife, was bone of his bone and flesh of his flesh: she could be recognized to be himself. "So ought men to love their wives as their own bodies: he that loveth his wife, loveth himself: for no man ever yet hated his own flesh." And this is applied to Christ and the Assembly, though the mystery be great (ver. 32). Neither is any detail of tender care wanting to it on His part, "For we are members of his body" (vers. 29, 30).

It is given to John to carry out the precious truth of the relationship to the full. In Revelation 19 he writes of a day for which we wait, when the "Marriage of the Lamb is come, and his wife hath made herself ready." In Revelation 21 from verse 9 she comes out as the Bride, the Lamb's wife, displayed in all the glory of the Kingdom. Then, when the thousand years are over, she is seen in the eternal state (vers. 1-8) in the unchanging affections of Christ, as a Bride still, only now adorned for His own eye and heart alone. How blessed for us that even now, before the day of our heavenly espousals, being made conscious by the indwelling Spirit of our relationship, and with hearts formed by it, we may be able to respond when He presents Himself, so that The Spirit and the Bride say Come" (Rev. 22: 17) and thus is drawn out the expression of our love which is so precious to Him Oh, for hearts more deeply responsive to His great love!

CHRIST IN THE SAINTS.

But there is one more aspect of this Mystery needed to complete the glorious revelation. It is found in the Epistle to the Colossians. Once more the double ministry of the Apostle comes before us: the ministry of the gospel to every creature (Col. 1: 23), and that of the Mystery, whereby it was given him to complete the Word of God. For it is the centrepiece of the whole. Without the apprehension of it many precious truths may be known, but detached from one another like pearls on a string. By the Mystery they are found to be coordinated in one perfect whole of the truth. It had been "Hid from ages and generations, but now is made manifest to His saints" (for God would touch this chord in our hearts again and again), "to whom God would make known what is the riches of the glory of this Mystery among the Gentiles, which is Christ in you the hope of glory." Thus, by the way the Mystery is presented here, Colossians becomes the counterpart of Ephesians in the truth. In Ephesians it is the richest unfolding of the place of the saints and the Assembly in Christ: here it is the wonderful answer to this, namely, Christ in the saints. Christ among Jews would have been the long-promised glory come. But "the Mystery" involved Christ coming out among and in Gentiles as their life; this had never been heard of before.

In Ephesians, our identification with Christ as quickened together with Him was carried out to its full consequence as seated in Him in the heavenlies. In Colossians it is arrested at the point of our being risen with Christ, that the mind might be directed to heaven to find not only its life but its object there in Christ, who had been presented in such a concentration of the glories of His person in chapter 1 of the epistle — Christ become all things as Object to the one in whom He is life (Col. 3: 3, 4, and 11), so that being formed by that glorious Object, the traits of His life may be reproduced in us down here, of which the beautiful detail is given in verses 12-17. Thus in unspeakable privilege the Assembly — in the walk of the saints that compose it, for all is individual here — has been set to be descriptive of Christ in the scene of His rejection, in word or deed alike representing Him, doing all in His name, with thanksgiving welling up out of full hearts to God the Father by Him.

But where is there to be found such an answer to the place in which we have been set according to the counsels of God for the glory of Christ? It must have been the thought of this that affected the Apostle so deeply, when he tells us (Col. 2: 1) of the "great conflict" he had for them of Colosse and Laodicea, and wherever he had not been able to reach in his wonderful ministry. He uses the strongest terms. Where he had laboured he "agonized" for the saints according to His working which worked in him in power. (Col. 1: 29, lit.) He would have those whom he had not seen know the "agony" he had for them.

But what moved him so powerfully? Nothing can be more solemnly suggestive for us, my beloved brethren. There was no lack of godly order, nor of steadfastness of faith in Christ amongst those addressed. At Colosse both could be owned to the Apostle's joy. What they lacked, and what he sought so earnestly for them, was the full knowledge of "the Mystery of God, in which are hid all the treasures of wisdom and knowledge." For this is the connection of verse 3 (the intervening words are not rightly there).

To how many does this apply now? Let us put it to ourselves: do we, do I, enter into what the Apostle felt to be of such incomparable importance for Christians? Has it ever come home to the soul in power, in the light that streams upon us from those heavens opened to faith, that the Christian is "one Spirit" with that blessed Lord, united to Him in the glory of God, by the Spirit of God dwelling in him; and if so, that all who are His are similarly united, now to hold Him as the Head from whom the whole body derives all, for its nourishment and increase according to God? And that we have been left here that He, who is our life, by the power of Christ known as our all as Object, may come out displayed in the characteristic traits of that blessed life once seen in all its perfection in Him here!

If we have none to labour among us, like Paul, to this end, or even few like Epaphras who agonized "for the saints in prayer, that they might stand perfect and complete in all the will of God" (Col. 4: 12), does it not behove us all the more earnestly to seek from Him the knowledge of what He has fully revealed. Serious, indeed, must be the lack of it when we hear the Apostle speak as he does.

I only note in conclusion, that, as ever when truth from God is in question, there must be first a state produced in us by His grace suitable to its reception; and hence the Apostle's desire for them, and us, "That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement ['full knowledge'] of the Mystery of God." In such a soil alone the truth of it could be looked for. Only as hearts were comforted and knit together in love, could it flourish. Are we not too sadly conscious that there has been a hindrance? Let us each be exercised and humbled before God as to anything that may have obstructed the truth laying hold of us in power, when He who had hid it in His counsels from eternity, has been pleased to bring it all out so fully for the riches of the full assurance of the understanding of it in our souls.

Then may we not look for a renewed ministry of the Mystery in the power of the Spirit to be answered by a widespread revival of heart-attachment to Christ, and with this an increased appreciation of what the Assembly is to Him? Then lifted into the light of this, above the mists of earth and all the confusion brought in by our failure, we shall see clearly to discern the path of it, still marked out for us by the unchanging principles of our calling, even if it were to come to this, that but two or three were found to be gathered to His Name in the faith of it. But there will He be in the midst of them, and the Assembly had nothing beyond that Presence in its brightest day. It is secured to the faith that counts Him all its sufficiency to the end.

"Me Ye Have Not Always"

"Me Ye Have Not Always"

John 12: 8.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

It is evident that the primary application of those words has passed away, with the circumstances that gave occasion to them, never to find their parallel. But I am persuaded that a very real and solemn application of them remains to us. Often as we turn to the familiar scene, precious to all that love Him, we find it yields some fresh aspect of blessing.

Testimonies were accumulating at this point in the gospel, on the part of God, to the glory of Him whom men despised and the nation of Israel abhorred. The sickness of Lazarus had been to "The glory of God, that the Son of God might be glorified thereby" — in the midst of death manifested to be the Resurrection and the Life. Just now He was to be presented to the Daughter of Zion as her King, coming sitting on an ass's colt, while multitudes greeted Him with "Hosanna; blessed is the King of Israel that cometh in the name of the Lord"; so soon, indeed, to be changed into the cry, "Away with him, away with him, crucify him." The Greeks, too, desiring to see Jesus was the occasion of bringing out that He was Son of Man, and bespoke the day when He should be glorified as such, in a wider sphere of glory that belonged to Him than as Israel's king. And this threefold testimony to the glory of His Person was ordered of God as the answer to the definite rejection of His words and works in John 8, John 9. (See John 10: 25, 37, 38.)

Still there was that which lay nearer to the heart of the Lord. There was a path He was about to enter, necessary, indeed, to the full manifestation of His glories that had been borne witness to, but in which He should be glorified in a deeper way in glorifying God (John 13: 31), and laying, in the Cross, the foundation for the accomplishment of God's eternal counsels. "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." His death was full in view. Had it not been very present to His heart when He walked with Mary to the tomb of Lazarus? Feeling the sorrow and desolation of death that was Upon all, but as none else could, He groaned in the spirit, and was troubled. Jesus wept! — precious tears of perfect human sympathy, of divine love that had come down thus to have its part to the full in human sorrow! "Jesus therefore again groaning in Himself cometh to the tomb." Was not that deeper groan the expression of how He felt that which had brought in the sorrow — sin the source of it all — entering into this as He alone could, for He was in the way Himself to be made sin, and to endure in infinite depths of sorrow, the judgment of God that was due to it? Yielding Himself up to death for the glory of God, He was the perfect object of the Father's delight, and would even give Him new ground for it. "Therefore doth my Father love me, because I lay down my life that I might take it again."

Was there to be no testimony of this deepest character of His glory? Impossible that it should be wanting! But how shall it be rendered? How blessed the fruit of His grace that had prepared a suited vessel for it in one, if there was but one, who in heart entered in any measure into the true character of what was transpiring. It was Mary — she who had learned to know Him as no one else seemed to have known Him in the Gospels. Her heart, formed by the object of God's heart, in the instincts of this communion, anticipates what lay deepest in His even before it had found expression in His words. She felt, what perhaps she could not have defined to any, the shadow of His death was fallen upon her while men were compassing it, and He could say, in giving Himself up to it, "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name." The secret of the Lord was with Mary, as with all who fear Him; and so, with intelligence of the suited moment, she took "The ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair." "Because of the savour of thy good ointment, thy name is as ointment poured forth." So it was that day — "the house was filled with the odour of the ointment."

But what is especially before me, in seeking this little word with the Lord's beloved people, comes out in the way He expresses His estimate of the act of her devotedness, in contrast to the thoughts of His poor disciples who understood nothing. "They had indignation, saying, To what purpose is this waste?" Judas adding, "Why was not this ointment sold for three hundred pence, and given to the poor? Then said Jesus, "Let her alone; against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always." He will receive no more the anointing of our hands; He has passed beyond the reach of such, though not beyond the expression of our love. Yet there is a sense in which His own will have Him for ever, and in a more blessed way than they had Him while He was yet with them upon earth. The part that Mary chose by His grace we know shall never be taken away from her. Still there is a way in which we have Him now in this day and scene of His rejection that we shall never have Him in glory. There is a fellowship of His sufferings, more intimate and sweeter if possible than the fellowship of His glory. What if we were to miss it? This is what affects my heart. If Mary had failed to seize that last night, to render love's adoring testimony to His preciousness, she never could have recalled it through eternity. How exquisitely suited to the moment, that testimony to the perfect fragrance of His death before God, whom men counted worthy only of a malefactor's cross. She had come beforehand to anoint Him for His burial. How soon the opportunity would have been for ever lost! It is not that love will not find new and as perfectly suited ways of expressing itself to Him in the everlasting glory; but it will not be in the way in which He looks for it now, and misses it if wanting.

For has He not come, and died, and risen again, to win our hearts for Himself? Does He not state it as the express object of the grace that has brought us the full and free forgiveness of our sins? "When they had nothing to pay, He frankly forgave them both. Tell me, therefore, which of them will love him most?" He looked for nothing short of this to be the effect of that grace. It sufficed to distinguish the forgiven one in Simon's house, even before she knew all that His grace had come to bring her. "Seest thou this woman?" He had not seemed to notice her before, but now He recounts every token of her love, for it was precious to Him. Is it thus with us? I put it to myself as I do to you. Can we, as His forgiven ones, be known in a cold, heartless world as plainly as she — even by love that seeks to lavish its expression on this precious Object, our life this, and nothing else? "To whom little is forgiven, the same loveth little." He looks for it in glory, and makes so much of what nothing but the love that drew it forth would appraise as of any worth. Not that the action of this dear woman in Luke 7 is to be confounded with the outwardly somewhat similar one of Mary of Bethany, as though it were of the same order of intelligence. But they were alike as the expression of love, of real devoted attachment to the person of the Lord Jesus, that gave what they did, its spring and perfect suitability and acceptance, each in its own place and measure. The former, the first awakening and fresh gash of love, as when first He attracts the heart to Himself by all His blessed grace; the latter, the fruit and expression of the deep-tried experience of what He is in Himself the heart satisfied, that marks and in itself constitutes the growth of the believer.

We love Him then because He first loved us. And can it be that we shall not seek to express it? But do any ask, How can we know what would suit Him now? Ah! love finds it out, because it studies its object, as Mary did, sitting at the feet of Jesus. Thus she gained the instinctive intelligence with which she acted. Thus the Lord says, "He that hath My commandments, and keepeth them, he it is that loveth me." The possession of intelligence of the mind and will of the Lord is the first-fruit and proof of love. And love needs to be guided by the intelligence it thus gains in order to express itself acceptably to the Lord. Mary of Magdala needed it when she conceived the thought of carrying away the dead body of the Lord. To what end? But she loved Him, and this detained her in the place where she acquired the intelligence in the richest way. Then again, love has its own way of expressing itself, that no mere intelligence could imitate, the Word indicating generally that obedience is that way. (1 John 5: 3; John 14: 21, 23; John 15: 14.) But into how many innumerable details the principle enters, love finding its joyful liberty only in carrying out His will under His eye, into every particular of the life, love giving its peculiar character and acceptance to the obedience.

The very way we have Him now as in the presence of the world that has cast Him out, affords constant opportunities that love will be quick to appreciate and seize, as Mary did, to express itself. In the glory there will be no self to deny; no cross to take up;. no world to refuse; no breaking of the dearest ties of kindred; no misjudgment of fellow-believers to face; no loss of any kind to encounter for love of Him. All hearts will flow together to Him there. Now, according to His Word, any or all of these things supply the test of our estimate of Him, afford the privilege of proving what the excellency of the knowledge of Christ Jesus our Lord is to our souls, as he found it who could say, "For whom I have suffered the loss of all things, and do count them but refuse."

Alas! in the base treachery of our hearts it is too easy to escape it all. Go with the ordinary profession of His name; use the security that infinite sovereign grace has given you from judgment to come, to settle down at ease in the world that has rejected Him; do good to men, as with the ointment sold for so much and given to the poor; these things will gain for the Christian the favour and esteem of the world, and the reproach of Christ will be unknown. But at what incalculable loss His touching words remind us, "Me ye have not always."

When the glory is come "His servants shall serve him," perfectly then, as surely as we shall "see his face," love finding new ways to express itself to its object in the glory; but if He came tonight to take us into it, never, if we have missed it here, would He call us to go forth to Him outside the camp bearing His reproach; never ask again, "This do in remembrance of me," leading our hearts to announce His death; never look for or receive from bridal affections formed by the Spirit the cry that bids Him "Come"; never look for us to be identified with His interests in the Church and His testimony to the world. All this and much more is over for ever, and the opportunity past if we miss it now. "Me ye have not always."

Oh, to know the power of these words to stir up our souls to more devotedness that will make the most of days, numbered as they come, and so quickly passing never to be recalled! Oh, to be found for Him, in the face of everything, accounting anything in which we taste the fellowship of His sufferings our greatest present gain and glory

Paradise

Paradise

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

The word "Paradise" was made familiar through the use of it in the Greek translation of the Old Testament to describe the garden that God planted for Adam. Nor is it ever used to describe anything else than a garden, orchard, or the like whether of that brightest spot in all the fair scene of God's creation where He put the man that He had formed, or of what man could make for himself in his own little measure of the same character.

Centuries later the memory of Eden survived to express what was rich and beautiful. (See Gen. 13: 10 and Ezekiel's allusion to it in Ezek. 28 and Ezek. 31.) It is never found once in connection with the underworld, heart of the earth, or Hades.

The New Testament use is consistent with what we have seen, if it is transferred from earth to heaven as we might expect. Paradise is identified with the third heaven by Paul in 2 Corinthians 12. In Revelation 2: 7 the Tree of Life is there, a reminiscence of the earthly paradise, but filling the whole scene.

The Paradise, then, where the converted robber went to be with Christ that day was the brightest spot in all the heavenly glory; absent from the body to be laid in the grave, he was present with the Lord. You cannot localize Hades, a purposely vague term to express the unseen. It is that condition of things into which the dissolution of the body leads all alike, answering to the Hebrew Sheol, into which the blessed Lord passed, but would not be left. (Ps. 16: 10.)

The Church After the Rapture

The Church After the Rapture.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

Question.

— Have we any Scriptures which indicate where the Church will be in the interval between the rapture and the appearing of the Lord?

The answer is simple: We have. The Lord Jesus tells us in John 14: 3, that He will come to receive the saints to Himself, "That where I am ye may be also." But His blessed words go farther still. He mentions, for the first time in Scripture, the Father's House (for I do not allude to the Temple in Jerusalem, as in John 2: 16), and connects with it His going to prepare a place for His own, the emphasis lying in "I go" to prepare it. In all His path down here His words and works had revealed the Father and thus the Father's House. In going there on the ground of accomplished redemption He fitted it as the place for us, and us for the place. "And if I go and prepare a place for you I will come again and receive you unto myself; that where I am ye may be also." Could anything be more decisive? Then will be fulfilled that which He has demanded of the Father, and which alone can satisfy His heart. "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: for thou lovedst me before the foundation of the world," and this as an entirely distinct thing from the glory in which He will display us with Himself at His appearing, "That the world may know that thou hast sent me, and hast loved them, as thou hast loved me." (See John 17: 22-4.)

The manner of the accomplishment of the promise is revealed in 1 Thessalonians 4: 15-17, with especial reference to the need of the youthful assembly at Thessalonica, of whom it has been helpfully observed "the principal and living object was the Lord Himself, and they were waiting His return with hearts full of joy and life; but the heavenly side of this expectation had not its place clearly marked in their minds, and they connected the Coming too much with the manifestation, so that the earthly character predominated, and the Lord seemed to be shut out from it." Hence verses 13, 14. But the revelation given the Apostle for them puts all in its place, and the dead in Christ first "raised in glory," as we learn from 1 Corinthians 15, and we which are alive and remain, "Changed in a moment, in the twinkling of an eye," shall be caught up together with them to meet the Lord in the air, who shall come Himself for us as He promised; "and so shall we ever be with the Lord." The air was but the meeting-place, as in contrast with the earth, the vestibule to the Father's House.

I know not that we need go further for any simple soul that loves the Lord, and for whom heaven is "Where I am." But there is the strongest confirmation of the meeting in the air being only introductory to the heavenly glory of Christ in Revelation. We must not expect to find the intimate side of the Father's House revealed there; nor the Father as our Father. It would not accord with the divine design and scope of the Book. Nor, therefore, have we the Coming of the Lord to receive the saints that compose the Church, to Himself. But the glorious results for them of His having done so are clearly presented, when the book is divided for us into its three parts (Rev. 1: 19), "The things which thou hast seen," namely, the aspect in which the Lord was seen of John in chapter 1, "The things which are," i.e. the state of things in the Church as the responsible vessel of His testimony as long as it exists down here to be addressed, "And the things which shall be after these things" (as more definitely expressed in the original). We know that the third division is yet future. For from chapter 4 on, the Church is no longer taken account of in the Book, till the closing words of it (Rev. 22: 16, etc.), answering to the address of Rev. 1: 4-11 by which it was put into their hands.

Revelation 4: 1 opens with the identical words of the third division of 1: 19: "After these things," and the scene in heaven opens to John. Round the throne, and One who sat on it, are four and twenty thrones on which the elders sit clothed as priests and crowned as kings. We learn who they are from Revelation 5, who, in the nearest circle round the throne, and the Lamb seen as slain in the midst of it, proclaim Him worthy to take the sealed book and to open the seals thereof, "For thou wast slain and hast redeemed to God by thy blood out of every kindred and tongue and nation and hast made them unto our God kings and priests and they shall reign over the earth" (as vers. 9 and 10 must be read). As in true worship they are not occupied with themselves, so as to define who they are thus redeemed and exalted, but with the worthiness of the Lamb and His work. But it is only the full realization in glory of what they already knew to be their place when on earth as we find in chapter 1: 4, 5. The moment He was represented in any of the varied glories that belonged to Him, they could not be silent, but break forth in praise, "Unto him that loveth us and hath washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever."

Having thus established who the elders are, the representatives of the heavenly redeemed, they that are Christ's at His coming — I doubt not taking in the saints of the Old Testament times as well as the Church period — I only note in conclusion, that not only their place in the highest heavenly glory is given us, but their occupation — worship being the chief as in Rev. 4: 10, 11; 5: 14; Rev. 11: 16-18; Rev. 19: 4. They are also marked by full intelligence of God's purposes and ways upon earth as in Rev. 7: 13-17 besides the passages referred to. All this takes place between their first being seen in heaven, as the effect of what is called the Rapture, and the appearing of Christ which is not till chapter 19: 11, when He comes forth from heaven. We last hear of them as taking part in the greatest revelation of joy in heaven over the terrible judgment of Babylon, the destroyer of the saints, and corruptress of the earth — the fearful end of that which has professed the name of Christ, but that being spued out of Christ's mouth had become the fitting instrument of Satan in the apostate system, so designated and judged in Rev. 17 and Rev. 18. Then just before the Lord comes forth to execute the last stroke of judgment in Person, which will clear the scene for His taking the Kingdom, there is the marriage of the Lamb in heavenly glory, His wife, the saints of this present epoch from Pentecost till He comes, while those of old may be those who are called to the marriage supper of the Lamb. If this be so it accounts for the elders being no more seen as such; they have in fact divided into these two distinct families of the redeemed. None but those who are called since Christ took His place as the risen and ascended Man could be united to Him in glory to be His wife and bride, though all who are of the first resurrection shall be priests of God and of Christ, and shall reign with Him a thousand years. But enough has been said to show from Scripture how the interval between the taking up of the Church and the appearing of the saints with Christ in glory will be filled by them, and the place they have with Him So full and complete is our association with the risen Christ that our place is ever determined by His. Thus there is no possible warrant for the idea that, because the saints meet Him in the air when He comes for them, they shall remain there till they appear with Him in glory.

Alone

Alone.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

Alone in the desertion of His own. (John 16: 32.) Alone in the very perfection of His path as Man here walking before God in obedience and dependence, the declared object of the Father's delight, leaving one such path across the moral waste of this world, if there was but one — but alone in it — no heart of man to estimate it — no beauty discerned in Him that we should desire Him, nothing in man's heart to answer to anything in God's, as the declared object of His delight was there only to be despised and rejected of men. It was proved then that there was none that He could raise to His own level as Man walking here.

Except the precious seed corn fall into the ground and die it abideth alone. (John 12: 24.) He might have taken His place at the right hand of God in His perfection as Man but that it would have been to be alone there for ever. This would not satisfy Him. He descends to die. This led me to Psalm 22: where He was alone as forsaken of God . . . God is glorified in Him and as the result He is glorified as man in God — but He is no longer alone. And thus opens the scene of our association with Him — He is no sooner heard from the transpiercing horn of divine judgment against sin than His heart turns to it . . . and this but gives effect to the eternal counsels of the heart of God, for His delights were with not merely the Son of Man, but with the sons of men. And He has come out of the darkness in which He was alone, as no heart can fathom it, into the light and joy and conscious acceptance of His work. We share the whole of it — first as now in Him — brought to His own place before the Father and God individually; second, as united to Him as the ascended and accepted Man in the glory of God, and only wait, thirdly, for the Shout with which He comes to see the fruit of the travail of His soul in having us with Him and like Him in the everlasting glory.

Resurrection

Resurrection.

1 Corinthians 15: 23.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

The Apostle was addressing Christians at Corinth, and not dealing with abstract questions. In speaking of the order of the resurrection, "Christ the firstfruits; afterward they that are Christ's at his coming," we need not suppose that He was thinking of any but Christians. But there is nothing in the expression to exclude any of the redeemed of a past dispensation. It is true that without us they could not be made perfect (Heb. 11: 40), that is, have their place in bodies of glory according to God's counsel. With us they shall; though the place of those who have been called in this present time will ever be distinct.

As to children of irresponsible years, how could they be excluded of whom it is expressly said (Matt. 18) "The Son of man is come to save that which was lost," and that they have their representatives before His Father's face in heaven? Not a hoof was to be left behind when redemption from Egyptian bondage was in view. Would it be like God's ways to leave the little ones, for whom Christ died, when He comes for redemption in power?

The confusion may have arisen from thinking that it is as the Assembly we are raised at His coming. It is not so as Scripture presents it. The Assembly is composed, as Ephesians 2 shows, of those who are quickened together with Christ, raised up together, and made to sit together in the heavenlies in Christ Jesus. The Assembly as such is not raised. The resurrection of 1 Corinthians 15 is of individuals who as to the body sleep, for flesh and blood cannot inherit the Kingdom of God; though, as Christians, our proper expectation is not death at all. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye  - all that is mortal swallowed up in the power of the life we already possess in Him. (See verses 50-3; 2 Cor. 5: 4; 1 Thess. 4: 15-17.)

Priesthood

Priesthood.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

In death Christ for the moment was both Priest and victim (Heb. 2: 17), but Hebrews 8: 4 shows that this was not His proper priestly work, which in the type only began on the death of the victim. He did not assume this till He took His place on high, where the Epistle steadily keeps Him before our eye; Hebrews 1: 3 as connected with the glory of His Person, Hebrews 8: 1 the character and perfection of His priesthood, Hebrews 10: 12 the completeness of His work as to every question of sin, for the glory of God and our consciences, and, fourthly (Hebrews 12: 2), as the terminus and reward of the path of faith for Him who was the Leader and Completer of it. But it is not merely that He is there, giving us a link of the most intimate character with the bright scene of God's presence, but that He is actively occupied in love and its willing service for us, whom He has left here in weakness - able to succour the tempted — not untouched with the feeling of our weakness; though He has now passed out of the condition, in which He was tempted once in all points like as we, sin apart (necessarily and absolutely as to the truth of His Person, but also as to His priestly relation with us, observe). For sin does not enter into the scope of priestly service, it is all Levite service for this; but neither does the Epistle look at us as sinning (though easily beset with sin), but as laying it aside, to run with patience the race of faith through all present and entangling things; and such an High Priest becomes us, who is "Holy, harmless, undefiled, separate from sinners," etc. He made experience of them as Hebrews 5: 7, 8 presents Him — ever living to make intercession for us; able therefore to save completely — right through to the end — those who come unto God by Him. And here it is important to clear the expression "infirmity" (Heb. 4: 15) of any allusion to sin; the verse itself absolutely excludes it; yet through the wretched trifling of our hearts it is sometimes taken to imply what is sinful. But the word is one and the same in Greek as "weakness" and means no more and no less. Weakness is not sinful. Christ was crucified in weakness, and it is the point we have to be reduced down to because we are naturally wilful; as in 2 Corinthians 12 Christ's strength is made perfect in weakness, and Paul glories in his weaknesses. This leads us to the exact point at which the Epistle looks at us, and the priesthood of Christ meets us; it is in the weakness of our present condition, subject to temptation from without (for the Epistle does not suppose the drawing away of lust — that character of temptation as in James 1: 14), exposed to the power of the adversary, deeply tried and persecuted, in need of patience in carrying out God's will, and liable to faint and be wearied in mind with the contradiction of sinners and of every principle of the scene, to the path of faith.

In fine, it is the path of faith and its support in Hebrews, the path of the renewed man, making its way through the scene of Christ's rejection, the dependent life of Christ in us, with Divine resources of grace and strength ministered to us, through the unceasing ministry of our ever-living Priest. I take John 6: 57 and John 14: 19 as the expression of this dependent life that thus for us gets its support. It found its perfect expression in the path of Christ. It is thus He gained the experience that perfected Him to be all my heart needs in my weakness and trial. He suffered being tempted. It is not that He is in the circumstances in which I need His sympathy, but He was in them.

What infinite love and grace brought Him into the circumstances of human sorrow; but the sorrow not of an unsubject will, impossible as that was for Him, but of a heart perfectly subject, carrying its anguish to God and making supplication with strong crying and tears.

There is not one circumstance, difficulty, or trial we meet with as we seek to walk with God — carrying out His will in obedience, the heart set for this and refusing to be turned from it, yet tested by everything we meet in such a scene — that Christ has not gone through; put to every conceivable test, yet thus proved only absolutely perfect. "He suffered being tempted." Suffering is not sinning. "He that hath suffered in the flesh has ceased from sin." But, such was temptation to Him the presenting of it was only suffering. With us, if not reckoning ourselves to be dead to sin, walking thus in the truth and power of our deliverance, there is the horrible answer of the flesh within; none such was there in Him; He suffered, that was all, but how really this brings Him into our path; how really tempted! But all this is passed now, He is not, nor ever will be again, in such circumstances; but out of them all He is thinking of us in them, feeling our weakness, entering into our trial, anticipating our need with the suited mercy and grace and succour. His heart and His hand both engaged for us, that weakness in us may not become an occasion for wilfulness and sin. Now we can study the scene of His "temptations" (Luke 22: 28) and learn more perfectly where and how His Priesthood applies.

Take the three classes of temptation in the wilderness which embrace in them, I suppose, the whole range of Satan's power, save that which was reserved for the closing scenes of Gethsemane. Think of us exposed to the same adversary, although his power be for faith a broken thing. Are we never tempted to act without a word from God and thus to leave the path of obedience? Or to test God to see if He will be as good as His word and thus depart from dependence? Or to take something in this world as an object (for so Satan can give it to whom he wills now), when our only safety is to refuse this world absolutely, till we receive it — time enough — with Christ by and bye from the Father? Just at the point at which the heart is true, He who has proved the force and wiles of Satan and foiled him, meets us to sustain us by His Divine resources, yet ministered by a Man who has known human weakness and feels for us in the trial, and, in the measure in which we are only tried in having to do with evil and with Satan.

Take again the last scenes of His testing as Luke gives them to us — "Pray that ye enter not into temptation" — and so He meets the temptation by prayer. Is it wrong to carry our trial to God? It is the only right way to meet it, even if this only makes it the more intense, for as we get near Him everything comes out in its true character. When Paul prayed thrice that the thorn might be removed from him, lest the heart in its earnestness should get out of subjection to God, He watches over us — His heart and His hand again — for what was it but Priesthood in exercise, as Paul heard Him say, "My grace is sufficient for thee."

So He prays for us even before we are conscious of the sifting, as in Peter's case, before he fell. How little we think of it, but five minutes of faith, obedience, dependence, communion, of walking with God, nay, each moment is the fruit of that present work of Christ. Alas! that we should ever put ourselves out of the reach of it by accepting the flesh's leading, yet not out of the reach of the service of Christ, or where should any of us be? Only it is not the Priesthood then with God for weakness, but an Advocate with the Father for sins; nor has He to take any action with God in the case of sins, for it is not "advocacy," not what He does, but what He is, and what He has done which remains for ever in its perfectness. The action in this last case is with us, to bring us to the detection of what has interrupted communion, as a single thought of the flesh must do absolutely — to bring us to the confession of it, for the restoration of communion, the Father's forgiveness.

Philippians is the outcome of Priesthood, though not of course disconnected with the power of the Holy Ghost in us.

Sequence in Matthew's Gospel

Sequence in Matthew's Gospel.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

SEQUENCE IN MATTHEW'S GOSPEL.

IF Psalm 40 "Then said I, Lo I come: in the volume of the book it is written of me, I delight to do thy will, O my God" characterizes the whole path of the Lord Jesus here, as most surely it does, we may expect to see that Will carried out in different parts of it in the way He is presented to us in the Gospels. Ever obedient, able to say "My meat is to do the will of him that sent me" — what aspect of that will is presented to us in this Gospel? Already the genealogy prepares us for His being presented as coming according to the promises made to Israel. It is "the book of the genesis of Jesus Christ." (Ver. 1; cp. vers. 18 and Luke 1: 14) "the Son of David, the Son of Abraham," and as has been noted Matthew begins with it, for as so coming His connection with the stock of promise was the foundation of His position. It is the lineage of Joseph, the legal heir to the throne of David; i.e. it exhibits the successive heirs to the kingdom, ending with Christ as Joseph's reputed son. But at once we are in presence of the mystery of His Person which meets us everywhere. He must be Joseph's son legally or else Joseph would have barred His right to the throne, yet how much else had to be fulfilled in Him according to promise that necessitated that He should not be Joseph's son actually. He was to be "the virgin's" son according to Isaiah 8 — "Emmanuel — God with us," and hence we have her "betrothed" to Joseph, so that he can be called "her husband" — and her issue legally his heir, yet she is found with child "Before they came together," — "that which was conceived in her" being "of the Holy Ghost." "JESUS," the name given Him beforehand by the angel, tells that He was Jehovah — the Saviour of His people from their sins. "He who accomplishes those marvellous prophecies which more or less plainly drew the outline that He could only fill up," as has been said. It has been remarked (Gore, Bampton L., p. 78) in comparing Luke 1 and 2 with Matthew how here unmistakably everything is told from the side of Joseph, his perplexities, the intimations which he received, his resolutions and his actions; while Luke's narrative, intensely Jewish (following on his markedly Greek preface), has all the appearance of containing directly or indirectly Mary's story.

In Matthew 2 it is significant that if rejection awaited Him in Israel, God had Gentiles from afar to own Him as "Born king of the Jews." By Herod's action gathering the leaders of the people together, the report of such an enquiry already troubling all Jerusalem would be still further emphasized. It gave occasion, too, for the prophecy of Micah to be pointed out as now having found its fulfilment in the birthplace of a "Governor that should shepherd" the nation, little as they knew it or cared to verify it — Herod's to destroy — the only action taken upon the production of the prophecy. The star that had started them on their journey now reappears to their exceeding joy and guides them to the house, where they "fell down and worshipped" the young child and "offered" (not "presented" as A.V.) — a sacrificial word — their gifts: gold and frankincense and myrrh. (Cp. Isa. 60: 6 for the two first. Myrrh was the chief ingredient of the holy anointing oil with which the tabernacle, ark, and all its vessels, and the priests were anointed.) (Ex. 30: 23-5, etc.) In the next scene, the departure into Egypt — it was in no sense a flight — but the revealed will of God, that, retiring thus before the hostile power in the land, He should begin again, as it were, in His own Person, the history of the true Israel. He being substituted for Israel according to the flesh (as in Isa. 49 He becomes the true Servant and John 15 the true Vine — positions that Israel once had had but had failed in), and that becomes the ground of their blessing in the age to come. (Ps. 18 may be compared with this, specially the change at vers. 15, 16, where, from the past deliverance through the Red Sea, the Spirit of Christ identifies Him with the people, "He sent from above, He took ME, He drew ME out of many waters," and passes on to that which is yet future — when He is made Head of the heathen: ver. 43 to end.) What meanwhile, when the born King of the Jews was thus in rejection, could be the circumstances of the people in the land, but the sorrow of which Jeremiah 31 had spoken, "Rachel weeping for her children," although "There is hope in thine end, saith the Lord, that thy children shall come again to their own border." The return of the young Child being likewise directed of God, even the selection of Nazareth to dwell in was also. Note that A.V. "Notwithstanding being warned of God" makes difficulty where there is none crematistheis de when fear operated with Joseph as to going back to Judea — prophecy being thus accomplished — "That (hoti see for force Gr. Test.) he shall be called a Nazarean" I suppose the general tenor of the prophets that He should be rejected. (Isa. 49 - 53, Micah 5: 1, Zech. 13, Ps. 22)

Matthew 3. John is now sent forth with the testimony of repentance addressed to the nation on the ground that the kingdom of the heavens was at hand. The term thus used would seem especially suited to the form the kingdom was to take on the rejection of the King and the establishment of the seat of its authority in the heavens. What comes nearest to it from Old Testament expression would be Nebuchadnezzar having to learn "That the heavens do rule" (Dan. 4: 26), but is there connected with the Most High ruling in the kingdom of men and giving it to whomsoever He will (ver. 25). And the Kingdom when Christ takes it will be the manifestation of such heavenly and divine rule over the earth as never before in its history. And observe that the throne of God and of the Lamb will then be in the heavenly city. (Rev. 22)

The note of accomplishment of Isaiah 40: 3, which is Matthew's here, but applied by John to himself in John 1: 23, involves that it is Jehovah he is ushering in, only it is not added from the prophet "a highway for our God." For, though owned to be Jehovah, He comes in as man in humiliation; besides, Israel in its present state could not be put into the place of saying "our" God. [I do not quite see, the force of Matthew's and Mark's notice of his dress. We know from Zechariah 13: 4 that raiment of camel's hair was so usual in the case of prophets that deceivers wore it, and a "hairy man" was Elijah's description, as also wearing a leathern girdle (or "of skin" as the same word is rendered in Mark). Nature supplied it as also his food — separate from the people because of their state, coming in the way of righteousness, such simple raiment and fare did not involve taking anything from men — left him thus more in the isolation of his mission.] While verse 5 indicates a pretty general movement at first to hear him (but we know from Matthew 21: 31, 32 that it was only the disreputable and vile that believed him, and from Luke 7 that there was a marked separation — all the people (ho laos) and publicans being baptised — the Pharisees and lawyers rejecting the counsel of God against themselves), John's testimony, where it reached, manifested a remnant who took their only true place — any man's — of confessing sins: the only fruit possible for God in their then condition, but of His own grace in bringing them to the conviction of it; while being baptised of him would be the surrender of Jewish claim to promise and the like, and a change of place for them so far. [Note "Offspring of vipers" here applied to Pharisees and Sadducees is addressed to the crowds in Luke 3: 7.] "I indeed baptise you with water unto repentance." (A.V. Luke.) Fruit worthy of it was to prove the reality of repentance, instead of resting in descent from Abraham. Sovereign grace could raise up children to Abraham out of the very stones — a principle that would let in Gentiles. While, as to the trees and their fruit, the axe was already lying at the root to cut down those that bore bad fruit — instead of any improvement being looked for. The axe was not actually felling but applied to the root ready for use, which would leave room for the last test to the nation (and to man) of Messiah's presence. In verse 11 we have not here, nor in Mark or Luke, as in John, the full testimony to who He was as emprosthen mou gegonen (wrongly translated A.V. "preferred before me," John 1: 15 — has precedence of me — is come before me), hoti protos mou en. It occurred in this connection, see verse 27 of that gospel. But here he deems himself not worthy to perform for Him the most menial service (it is as come and manifested, not so much who He was that was so come, which has its perfect place in John). "He shall baptise with the Holy Spirit" and it is added "with fire" - blessing first of the highest spiritual order (en A Pn) and judgment. And note — iscuroteros (in the power of), "mightier than I" — it is a question of power displayed in both, dispelling evil whether by blessing or destruction; the last being specially amplified (ver. 12), "whose fan is in his hand," according to Jeremiah 15: 7 [(LXX paraphrases diaspero en diaspora) and note, it is Jehovah's fan in Jehovah's hand] for dealing with His floor, though it does not overlook the blessing (the wheat gathered into the garner); the dealing is therefore discriminative, and the chaff He will burn up with fire unquenchable.

Verse 13: How great the contrast of the place Jesus takes with John in coming forth from the long years of His privacy in Galilee, and the foregoing testimony of John concerning Him, and how perfect. In lowly grace carrying out God's will (fulfilling righteousness), He goes where the remnant of His people went confessing sins, and thus identifies Himself with them in this first fruit for God — first step towards God — that grace had produced in them, but thus declared to be the true remnant of His people. And He owns them as "The saints, the excellent of the earth in whom was all his delight," according to Psalm 16, taking His place, too, according to that Psalm, i.e. as man among them to set before them man's perfection before, and looking to, God. We cannot wonder at John not only forbidding, but taking steps to prevent (diakoluo, only here), the Lord so doing, but it was His perfection; yet with what grace He associates John with Himself in the path of carrying out God's will: "Thus it becometh us," etc. He in his place, Jesus in His. But how deeply significant that it should be at such a moment that He identified Himself with all that was of God in Israel, as become man; for only thus was it possible that the opened heavens (now for the first time presented with an object on earth worthy of their being so opened) and the Spirit of God descending as a dove (denoting manner of descent  - not "like" [A.V.] as if resemblance in form — but Luke adds "in bodily shape"), and the voice out of the heavens, should put God's seal of approbation to the place He had taken. The Spirit would be His anointing as Man according to Acts 10: 38, and "This is my beloved son," more official than the expression of personal delight as in Luke, "Thou art my beloved son," which would be rather connected with sealing — though both had place at the same moment. (Note that this also is true of the believer who receives the Holy Ghost.) In four ways He sets forth in Himself the pattern of the place He would set them and us in by redemption: Heaven opened, the Holy Ghost given to abide, sonship, and man's place in perfect divine favour (the object of God's delight). [Eph. 1: 4 and 5 show how these two last can be distinguished.] But here it is as yet His own personal place in which He was alone, what He was in Himself: when by redemption He can introduce us into it, it is what we are in Him according to the counsels of eternity. (Prov. 8; Eph. 1)

Matthew 4. What a contrast is now presented. He whose normal place was to be with God is now led of the Spirit into the wilderness to be tempted of the devil. In what different circumstances too from those in which the first man was tempted — surrounded by everything that ministered to him naturally.

"Having fasted" — is it from the nature of the place where He was (cp. 14: 15) nothing to be had — or rather His own act — meeting direct Satanic power in this way as indicated to the disciples in Mark 9: 29? How fully He was there as man in weakness — afterwards He hungered — never exercising divine power to take Himself out of any consequence of the place He had taken as man to accomplish God's will. And this was just the character of the first temptation — "If thou be"  - as just proclaimed from heaven" the Son of God, speak (eipe) that these stones become bread." But man's place was to obey, and He had become man and so will not act without a word from God, even to satisfy the cravings of hunger, to take necessary food. "It is written" — the word of God abiding in Him He was strong to overcome the wicked one — and being a Jew in the land He turns to the book of instructions for such, (Deuteronomy), and needs not to go outside it. And perfectly keeping the place He had taken He quotes, "Man shall not live," etc. The word out of God's mouth was not then only to direct the course outwardly, but to be the sustenance of the life, the source of any movement in thought or action. To live by it, I am formed in the springs of activity by it — a Man found for the first time on earth to carry out thus perfectly God's mind for man. Surely it needed, what is brought to the test in the second temptation, confidence, — more especially if the fast was because of the desert character of the place where no food could be obtained — under such circumstances still to wait. The sublety of it is in the suitedness of the Psalm quoted as belonging to Messiah: the perfection of the reply, in the principle that covers not only the specific act but everything, "Thou shalt not tempt the Lord thy God." So that we learn what tempting God is, i.e. not trusting Him absolutely in contrast to the human thought of doing the best we can for ourselves. Satan's omission in the quotation of "In all thy ways" is pertinent: he could not have pretended that to throw Himself down from the temple was "His ways." It is striking that in Matthew, where we have manifestly the historical order, the last temptation should be the world and its glory, taken in connection with what is said to the young men in 1 John 2 [they had overcome the wicked one — the Word abiding in them, but have to be warned against the world — and all that is in it]: here Satan puts openly his object "If thou wilt fall down and worship me." Thus he is openly declared to be Satan, seeking to dispossess God of His place before the heart by objects presented out of his domain; and the Lord treats the case in this way, "Get thee hence, Satan: for it is written," and here is the positive power of refusal — the Lord God Himself alone before the heart for worship and service. [Note, they go together ever; where the service is true, it partakes of the character of worship.] Observe that the Lord has used the LXX throughout but here changes from phobethese, "fear," to proskuneseis, the significance of which Bengel notices; but which arises from Satan's having proposed worship, the Lord thus applying the principle. He was not of those whose sorrows should be multiplied, who hasten after another according to Psalm 16. "Then the devil leaveth him," unable to find a foothold in a path and life of man so ordered and governed, "And angels came and ministered unto him," as noted here and in Mark.

At verse 12 John's ministry having closed in his being delivered up, that of the Lord Jesus opens in Galilee of the Gentiles, and to the people that sat in darkness and in the region and shadow of death light arose. The Lord takes up the testimony of His forerunner and calls from their lowly occupation of fishing those whom He would associate with Him to be fishers of men. Two of them had been attracted to Him previously we know from John 1. And the last three verses sum up the Lord's Galilean ministry of the gospel of the kingdom with the varied display of power accompanying it, and the effect of great crowds following Him from all parts of the land. In Matt. 9: 35 we have such another summary, and they indicate a section of the gospel completed. [The call of these four disciples, given in Mark as here, must, I think, be that given in detail as to Peter in Luke 5, only there taken out of its historic order to put into its deeper moral place in connection with other scenes of the Lord's presentation in grace, and which complete it.]

Matthew 5 - 7. The crowds attracted, became the occasion of the Lord's unfolding in the (so-called) Sermon on the Mount, the principles of the kingdom He was announcing. It was addressed to the disciples but in presence of the crowd (cp. Matt. 7: 28, 29.) These principles come out as characterising those who should enter into it when it is set up. From verses 3-9 there are seven beatitudes that divide into four and three — as constantly when this number of spiritual completeness is used.

1

Poor in spirit . . theirs the Kingdom of Heaven.

Mourners . . . they shall be comforted.

The meek . . . shall inherit the earth.

They that hunger and thirst after righteousness . . . shall be filled.

2

The merciful . . . obtain mercy.

The pure in heart . . . shall see God.

The peacemakers . . . called the sons of God.

The first four have to do with righteousness — man's relative place with God, the last three more with what God is in His nature. And these two great characteristics run through the instruction. Verses 2-10 answers to (1) 11-12 to (2) 13 to (1); 14-16 to (2); 17-37 to (1) 38-48 to (2) Matthew 6: 1-18 to (1); 19-34 to (2), the last chapter being general, unless indeed verses 1-12 go with the (2) section of chapter 6, and from verse 13, (1) is more the subject.

Note that the poor in spirit, (the opposite to "a man of spirit" in the world,) who does not stand for his rights, will be a mourner in such a world, pushed aside and downtrodden, suffering at the hands of the world. But thus exercised and tried there will be meekness, and not only the Kingdom of Heaven their portion, but the earth in a day that is coming. They sought not this but hungered, etc., after righteousness and shall be filled, satisfied. It is man's place before God in the world as it is, in man's departure from God, and leads into possessing it when Christ gets His place here. The three last belong more to the expression of the divine nature of God to man: only verse 8 is essential to this and inseparable from it; verse 7 leads into it — dwelling in love we dwell in God is the full principle of the connection: in the active exercise of what is according to His own nature, mercy; the heart dwells in Himself and is purified in having such an object ("purifying their hearts by faith") and leads into the full enjoyment of it for ever — "They shall see God." Meanwhile in such a world peacemakers are characteristically His sons. Verse 10 then sums up the first four — theirs is the Kingdom of Heaven. But 11-12, depending upon the last three, identifying us with Christ (Who was the perfect expression of them — indeed of the first four too: in Him man's place before God is seen in its perfection, as well as God revealed to man, God in Christ) more directly put us into His place ("for my sake") of rejection, and the reward is commensurately greater, being directly in heaven. (Cp. 1 Peter 3: 14 et seq., and 1 Peter 4: 13, 14.) Thus He has set His disciples to be both the salt of the earth and the light of the world: the salt — in the holy energy of faith that separates to God, the only preserving (and preservative) principle in the earth — sanctifying the Lord God, or Christ in the heart (what Peter connects with righteousness, 1 Peter 3: 15 and 14): if this characteristic of the disciple, this separation to God, be lost nothing is left — for nothing can salt salt; it is good for nothing but to be cast out and trodden under foot. The light is more the positive testimony of what God is — hence connected with (2), and (note) light of the world, i.e. the sphere under testimony from God. A light is lit to give light or shine; even so (ver. 16) "Let your light shine before men" (not as A.V.) "that they may see your good (kala) works" and know the source to connect them with — not be occupied with the good works or the good men, but "glorify your Father which is in heaven."

Verse 17. Note, the association in what is said here of the law and the prophets; whatever "fulfil" means as to one it means as to the other. The force, I believe, is that He "comes as the revealed completeness of the mind of God" as expressed by both. From verse 18 it is the law that is in question. The rule of man's righteousness (Deut. 6: 25) though man being as he is, in result it became a means of the conviction of sin (for "By the law is the knowledge of sin"), a ministry of condemnation and death; yet it, not a jot or tittle of it, should pass away till it found what answered to it in revealed completeness in the Person of Christ. It was in His heart in the deepest way (Ps. 40: 8) (cf. marg. for lit. Hebrew), He gave it a wonderful glory in submitting to its obedience, magnified it and made it honourable; and under the new covenant it will be written in the heart of the nation. Even in Christianity the dikaioma (full sum of its requirements) of the law is fulfilled in us who walk after the Spirit (though for this we needed to be delivered out from under it — "Led of the Spirit ye are not under the law") — surely the opposite of breaking the commandments and teaching so. Thus the first part of verse 19 is simple; but do I apprehend "Whosoever shall do and teach (there is nothing answering to 'them') shall be called great," etc.? It is amongst the characteristics of those who should enter into the Kingdom when it is set up, hence belongs to the time before it is so, when Matthew 23: 2, 3 would be still in force, and Moses had still and rightly "In every city them that preach him," as James says to the council. (Acts 15)

Verse 20 is evidently, as it has been said, the key to this part of the sermon — not the spiritualizing of the law but the contrast of an internal state with Pharisaic outward formal righteousness. Only two of the ten words are referred to, verses 21, 27.

Verse 22 would be judgment in any case, but differing in degree. Verse 25, the position of the Jewish people with the Lord in their midst, unrecognised; unbelief was putting Him into the position of an adversary, but it was "While thou art in the way with him" still; they might come to terms with Him; but if not they should be dealt with in the government of God till it can be said "Her iniquity is pardoned, for she hath received of the Lord's hand double for all her sins." All this belongs to the first great subject of the sermon (1), righteousness; but from 38 the principle of grace comes in which answers to the second (2), and this, that we may be characteristically sons of "your Father which is in heaven," verse 48 setting the standard of walk as of old with Abraham at the full height of the revelation given — then the Almighty God (Gen. 17: 1) — with Israel (Deut. 18: 13) "perfect with Jehovah thy God"  - now "perfect (hosper) even as your Father which is in heaven" — the name of heavenly grace in which so far He was revealed.

In Matthew 6: 1-18 further instruction comes out on the side of righteousness, as indeed may be read in verse 1 instead of alms, which would then take in prayer (5-15) and fasting (16-18) as well as alms-giving (1-4.) The same principle governs all three things — not merely the avoidance of display, and desire to gain a religious reputation in the desperate subtlety of these hearts of ours, by them, but setting us before the Father for appraisal and as object in them — God not man — verses 1, 4, 6 (note — "when thou hast shut thy door"); 17-18 (note — to obliterate the traces of fasting that men may not know it). Hence it is not a question of open reward, in 1, 18 (omit "openly") — "Thy Father which seeth in secret himself shall reward thee" is enough. "I know thy works." What a deliverance from the thought of the necessity of much speaking — that "Your Father knoweth what things ye have need of before you ask him." What grace so to put it to us. "After this manner," etc.; it is manifestly of God that the "when ye pray say" of Luke should give, according to the critical editors, a much briefer form, so that the evil might be avoided that the Church has fallen into, of using the prayer as a form, and apart from any question of need, as a kind of charm. It is deplorable to see the great mass of Christians under the power of what is simply superstition. When we take it as the Lord gave it to the disciples here, the perfection of it comes out more and more. "Our Father which art in heaven" would be very new to them as compared with anything known in Judaism, (though not putting them into the full Christian position of relationship, which was impossible before redemption and the Holy Spirit was given). We drop "in heaven" then and "heavenly Father" because in Christ we belong to heaven ourselves, His Father is our Father; but this wonderful change of man and place could not be yet — not the Spirit of adoption by which we, cry Abba Father. We have seen it much characterize the Lord's instructions here, and it would form them in grace and confidence — finding its place in the beginning of the revelation of the Father in the blessed Lord's path, though for this revelation fully to come out, it needed that the veil should be taken off the deeper glory of His Person, as in Matthew 11 and Gospel of John. "Hallowed be thy name" (cf. Mal. 1: 11), only the desire goes further, that the Father's name should not only be universally great, but that it should be set apart and held according to the nature of Him whose Name it is and who is revealed in it in those to whom it is known — "our Father." The heart is then led out to embrace the Kingdom, to look for its coming, especially the heavenly side of it (cf. Matt. 13: 43) — their Father's kingdom; though the latter clause of the petition looks for the effect of it to be found on earth — the Father's will, the rule of it on earth as in heaven (only translate as in Luke, where editors omit the clause "as in heaven so in earth": i.e. it is not a question of measure but of fact). "Give us this day our needed bread" teaches dependence in that, which by the petition being given them is assured to them, i.e. the supply of the day's need. (See latter part of J. N. D.'s Note N.Tr. for what I cannot doubt — even after Lightfoot's "revision" and rejection of it — is the true solution of the apax legomena.) "Forgive us our debts as we," etc.: "our Father" according to the address of the prayer enables us to see at once that this is the Father's forgiveness that is looked for under the gracious government of His people. He "judgeth according to every man's work" (1 Peter 1), and hence, according to the enlargement of the principle in verses 14-15, if we forgive not men their trespasses, instead of forgiveness we come under His judgment in chastening. But, on the other hand, the spirit of grace is met in grace by the Father. The principle is as true for us as for them, and in no way touches the forgiveness of redemption of non-imputation, and no more conscience of sins in which we stand before God, now that redemption is accomplished and that forgiveness is preached. "Lead [or rather "bring"] us not into temptation." (Cf. Luke 22: 40, Pray that ye enter not into temptation"; cf. for force of word John 6: 6.)

It teaches us in distrust of self, fearful that we should fall, to deprecate what puts us to the test, and thus the spirit in which to go through the testing when it comes — the Lord setting us in Luke the perfect example of it: and the prayer closes with "But deliver us from evil" or "the evil one," the doxology being a later though very early addition.

In the case of fasting how deliberate was to be the care that men should not know of it — to preserve its true character before the Father in secret. From verse 19 it is the more positive side of light, (2) of the discourse: the heart is most positively directed to heaven, not for final reward (ver. 12), but for present objects, where at least its treasures are to be treasured up, on the principle that the heart follows its treasure. This would give a single eye. The heart's true treasure, Christ; though this would not come out fully till He took His place there, the eye upon Him alone would be the channel of heavenly light to the body, and the whole body should be photeinon ("lightsome"). But the test will come — Mammon or God (what hearts we have to need the warning) — not both: ou dunasthe ("you cannot"). Verse 25 guards the heart on the side whence the danger comes — anxiety as to the necessaries of life has been the snare that has dragged many under the power of Mammon. Have none, because of "your heavenly Father's" care. He feeds the birds of the air — God clothes the grass of the field. O ye of little faith. Besides, what did anxiety ever effect? (ver. 27). The Gentiles seek after these things — "your heavenly Father knoweth," etc.: it is enough for faith. Seek first His kingdom and righteousness [and here (1) and (2) are brought together] and all these things shall be added unto you. And if the present is thus provided for tomorrow is too. (Ver. 34.) The interdependence of all in this portion is beautiful.

Matthew 7. The spirit of judging, which takes such hold when indulged, is forbidden. With verse 2 cf. Ps. 18: 26. How often we find that what leads to it is a lack of judgment of self. Sharp to detect a mote in another's eye, there is a beam in one's own. To see clearly there must be the judgment of self. But grace manifested thus will not lead to making common what is holy. Verse 12 connects with verse 2, and the "therefore" presents the Father's grace as still giving its character to this part of the instruction. His willingness to give good to them that ask Him is set before us as direct encouragement to ask. From verse 13 it is rather righteousness again: the strait gate and narrow way which leads to life — too strait to admit what is of man and the flesh — that the "false prophets" would cultivate, but to be known by their fruits. Corrupt flesh could not be cultivated into producing good fruit — and however fair in outward seeming, it is a false, deceiving system; and sooner or later the fruits will make it manifest. The wide gate and broad way of it lead to destruction. There must be reality for God, not mere profession. (Ver. 21.) Verse 22 shows how far power may go without this — may we know of none without communion as its spring. And so the parable of the house built on a rock. It is not a question, here or throughout, of the work of God that produces the characteristics, but of these as delineating those who enter into the kingdom when it is set up. It is remarkable how full the instruction is of "your Father," yet not as the Gospel of John brings out the revelation in the Person of the Son — not introducing into the Father's circle of things, though preparing the way for it. It is His grace, and gracious care for them connected with things down here — hence ever "your" (vers. 16, 45, 48; Matt. 6: 1, 4, 6, 8. 9) — never "my Father and your Father," etc. of John 20, nor even "the Father" as "He that hath seen me hath seen the Father." Verse 28 shows that however part of the instruction may have been repeated — Matt. 5 — Matt. 7 was given as a connected whole.

Matthew 8. Having brought out the principles of the kingdom, we have the personal position of the Lord given us, by the grouping together of miracle and instruction, taken out of historic order to give this deeper order, that He whose Kingdom it was, the King Himself — His heart and His power, going on in Matthew 9 to verse 36 into the principles of His then presence in Israel — might come out fully. No more striking expression of who He was could have been afforded than that which came out in the leper who trusts His power more than His heart: "If thou wilt thou canst." Yet who could heal the leper but Jehovah? But if He was there with divine power to do so, His action of stretching forth His hand to touch him tells of His heart. As Man, the only undefiled and undefilable one, He touches him in human tenderness, while as God He says: "I will, be thou clean." Immanuel was in Israel; and showing himself to the priest with the gift that Moses commanded would carry the testimony of it to them in the fullest way. This was one of the earliest miracles (Luke 5 and Mark 1); but now follows (in its place historically, Luke 7: 1 et seq.) the case of the Roman centurion who by his "I also am a man" (kai gar ego as in Luke) recognizes the Lord in the place He has taken as having power by His word over disease, as he has over his men. No such faith in His Person had been found in Israel, and verse 11 announces the admission of many a Gentile to sit down with the patriarchs in the Kingdom of the Heavens while the sons of the kingdom would be cast into Hell. Two of the earliest incidents of His ministry are now brought in (cf. Mark 1 and Luke 4): Peter's mother-in-law, and when the evening was come (noted by all three — for it was the Sabbath, Mark 1: 21, 29, 32) the healing of many demoniacs, but not merely for the power displayed but the heart — the tender grace as foretold (Isa. 53) bearing the weight upon Himself of all the pressure upon man of disease and demon that He relieved. To one who would follow Him is brought out the test of the Son of Man's position — no where to lay His head: another must learn that His claim is absolute, before that which is natural. "Follow me"; — while the tempest in the sea would indicate the circumstances in which He was to be followed in such a world, but which only serve to manifest His Person, and the character of their fears that thought they could perish with Him on board. [It was He who "rebuked (LXX) the Red Sea" (Ps. 106: 9), "which stilleth the noise of the seas, the noise of their waves." (Ps. 65: 7.) "He maketh the storm a calm, so that the waves thereof are still." (Ps. 107: 29.) "Who is a strong Jehovah like unto thee . . . thou rulest the raging of the sea; when the waves thereof arise thou stillest them" (Ps. 89: 8, 9).] But just as in verse 3, — if He sleeps in the simplicity and reality of His taken place as man, who it is that takes that place is manifested, as in divine power as their Creator He commands the elements. And the testimony and conviction is afforded the disciples that He is no ordinary Person whom winds and waves obey ("man" is not in the Gr. outos).

On the other side two demon-possessed meet Him, as we learn only from Matthew ("In the mouth of two or three witnesses"); Mark and Luke are occupied with the effects produced in one of them, and so give his case with greater detail, following it out to its result in him. Here it comes into its place as setting forth the relations of the Lord, (recognized as Son of God by demons,) with the nation, who preferring the presence of demons to His whose power was manifested in casting them out, are like the herd of unclean swine being precipitated by Satanic power to destruction. No more remarkable evidence of divine design in the grouping of the facts thus given us could be found. Matthew 9 goes with 8, but enlarges the field of view to take in the principles of grace upon which He was here. The faith that brought in the sick of the palsy is met by "Thy sins be forgiven thee," and the proof of the exousia 'authority' (more than dunamis) of the Son of Man on earth to do this by his healing. Then comes the call of Matthew, who gives us his own name — (the others call him Levi as a publican)Matthew as an apostle — and the scene in his house (as we know from Mark 2 and Luke 5) when many publicans and sinners were guests with Him, and the Pharisees' objection becomes the occasion of bringing out the principles of grace upon which the Lord was here — it was the sick that needed the physician, sinners were the objects of His coming and calling. But this grace attaches hearts to Him who becomes known in the exercise of it, and to the disciples of John the effect is opened out: the presence of the Bridegroom was not the time for fasting, but He would be taken from them and then they shall fast, when it would be no longer religious formalism, but the effect and expression of hearts missing Him. He was not here to patch up the old worn-out garment of Judaism, it would but make the rent worse. Nor could the old bottles contain the new wine of the joy of which the Spirit would be the power. There must be a new man, a new creation; verse 18 supplying the figure of Israel's condition — the ruler's daughter even now dead — it would be in the power of Him who could raise the dead. But on His way to apply this power to the dead daughter of His people, the faith of the woman with the twelve years of the issue of blood, that would but touch His garment and be healed, receives its answer. The dead raised, the blind eyes, where there was faith in His power to do so, are opened, and the tongue of the dumb demoniac is loosed, the multitudes owning that it was never so seen in Israel, but the Pharisees ascribed the power that wrought, to Satan. Verse 36 gives another such summing up of much work, as the close of Matthew 4 and completes another section of the gospel.

Matthew 9: 36. The uncared-for multitudes ("crowds") drew out the Lord's compassion — the harvest plentiful but the labourers few, and He would interest hearts in the need, that praying, the Lord of the harvest might supply it — which He proceeds to do, in the mission of the twelve, giving them power (exousia) over unclean spirits, etc. (Vers. 5, 6). The confined limits of the mission to Israel is only here. They were to go out counting upon the resources of the King whose kingdom they were to announce, and should lack nothing. Note, that we have not the choice of the twelve here as in Luke 6 before the Sermon, and Mark 3, but their sending forth, verse 5. From verse 16 there is a marked change in the character of the instruction, and we have the full anticipation of their rejection and suffering at the hands of men "For my sake." And though not to go to the Gentiles, the testimony would come to them and their rulers by their being brought before them as prisoners. If they were thus to share the portion of a rejected Christ the Spirit of their Father would be the power of the testimony rendered. The ties of relationship will be no protection for them from the hatred of all against Christ. Verse 23 is remarkable as showing how the then testimony rendered by the disciples will be going on when the Son of Man comes — broken off by their scattering it will be resumed again before the end and they will not have gone through the cities when He comes. General principles follow to support their faith and bring out the testimony boldly, with encouragement for those who receive them in the teeth of such opposition. Some of the principles are found elsewhere, but nowhere the instruction as a whole (cf. Matt. 11: 1) with its important dispensational bearing.

In Matthew 11 the actual circumstances of His rejection come pressing upon His spirit. But first, when in his prison John the Baptist's faith fails for the moment — hearing of works of the Christ and left to languish there  - he is left to the testimony that was making all in Israel responsible — "The things which ye do hear and see," while verse 6 touches the point that put all to the test — His humiliation. Blessed those who found no stumbling block in it. Then Jesus bears testimony to His faithful servant — more than a prophet — even the Messenger of Jehovah sent by Jehovah according to Malachi 3: 1 to prepare His way before Him (here changed to "Thy way before thee," identifying the Lord in His lowly place with Jehovah). None greater in privilege than he: others had prophesied of the kingdom, but to him it was given to point out the King as come; yet such the privilege of the kingdom when set up, that the least in it would be greater than John. But already the presentation of the Kingdom by John was putting men to the test: it suffered violence; it was only entered by the energy that would make its way through all the opposition of the natural heart. The time of prophecy was over, — "until John," he the forerunner of the Messiah. To those willing to receive it, he was Elijah who was about to come. But it needed the ear to hear to enter into these things: with the natural heart there was none, no heart to answer to the wondrous harmony of the words of grace of Jesus, none to dance, as there was none to weep at the mournful strains of John's testimony. Nay, they discerned in the holy separate path of this beloved servant but the characteristics of the devil, and in Jesus a glutton and wine-bibber, or what was equivalent in their eyes to this — a friend of publicans and sinners. But grace wrought, and there were children of Wisdom who characteristically justify all Wisdom's ways. The cities in which there had been the most abundant display of His power, and that repented not, are warned of a deeper judgment, as they were more hard of heart, than Tyre — the personification of the pride of life, as Sodom of the lust of the flesh, to whom no such testimony had been rendered. But the pressure of this great sorrow — and who can estimate what it was to Him who felt all perfectly according to God — only gives occasion for the expression of His perfection: taking all from no lower source than the Father's heart according to faith's title, He can thank Him and own how perfect His ways in hiding the things of His testimony from the wisdom and intelligence of the world and revealing them to babes; and resting thus in His knowledge of the Father He bows to His will — the rest of Christ first and then the yoke of Christ. And now the veil lifts from off the deeper glories of His Person, ever pressed out as they are by unbelief. He had been presented to Israel on the lower line of earthly promise, and rejected. Now all things are delivered to Him of the Father, not merely the Messianic Kingdom. Then there is the unfathomable depth of the glory of the Person of the SON become man  - whom no man knoweth. (It did not please the Father to become Man, nor the Holy Ghost, but the Son — hence this glory; and, observe, it remains absolutely true; there is no one to reveal the Son. And this precious guard is thrown round the glory of His Person.) And, lastly, the deepest purpose in grace of His coming here, i.e. as Revealer of the Father, to whom, He, in divine title and sovereign grace, "willeth." But to whom does He will to reveal the Father? Were there hearts that had proved, as He had, that there was no one, no thing, to rest in here — He calls them to Himself that He may give them rest, introducing them into the source of His own rest, even the knowledge of the Father (for the connection of the words points to this as the character of the rest — as though He said "I will reveal Him to you"), and then calls them to take His yoke of perfect submission to the Father's will, upon them, learning from "the meek and lowly in heart" how to do so in order to find rest — i.e. for rest practically maintained. The first prepares for, and makes possible, the second character of rest. For if I can trace all that comes upon me to its known source in the Father's will, how simple it becomes to bow to that will. The trial may remain, but this takes the sting out of it (as I have developed a little elsewhere). The yoke — His yoke — is easy and the burden light. Both characters of rest are seen to be realized in the blessed Lord first. (Vers. 25, 26.)

Now Matthew 12. His rejection and its consequences for Israel are fully before us. It was no use contending for the sign of the Covenant, as the Pharisees. The anointed King upon whom all depended was rejected, as David in his day — all was out of course — one greater than the Temple was there, the Jehovah of it, little as they conceived it. But even if they had entered into the spirit of the law or of Him who gave it, "I will have mercy and not sacrifice" (cf. Matt. 9: 13), they would not have condemned the disciples for what they were guiltless in — plucking the ears of corn as they went through the fields, to eat when hungry. But not as the anointed King, or Jehovah, but even as Son of Man He was Lord even of the Sabbath. (Cf. Mark 2: 27 in the same connection.) In the synagogue the question is fully raised as to healing on the Sabbath: they would rescue one of their own sheep on it; and He healed the man with the withered hand. Thus confounded, they take counsel to destroy Him. It was a definitive step taken in His rejection. But He pursues His gracious work in power, healing all, but not leaving a retired place — not seeking to attract attention to Himself, which gives rise to the quotation of the prophet setting forth His position. He was the Servant chosen of Jehovah, beloved, and the object of His perfect delight, upon whom He had put His Spirit. Judgment should be meted to the Gentiles, but the weak state of things in Israel should last — a bruised reed, smoking flax — till judgment should result in victory; and meanwhile He would be the object of Gentiles' confidence.

[In looking back to the prophet Isaiah 42: 1-4 we see the force of a passage much perverted from its true bearing — the deliverance under Cyrus only pointed on to a full final one. Meanwhile the state of the people under Jehovah's judgment was like a bruised reed and smoking (dimly burning) wick. (See vers. 22, 24, 25.) But the intervention of the true Servant secures the full deliverance. (Ver. 7.) He had a long time holden His peace, but now He would deliver, and confound those who trusted in idols, by the deliverance. Would the breaking of the "bruised reed" and the quenching of the dimly burning wick be indicated by verse 25 — the heaviest stroke of His judgment just before the blind eyes are opened, or merely be descriptive of the state of the people just kept alive and nothing more for the full deliverance? The result of judgment on the Gentiles is a new song to the Lord and His praise from the end of the earth. (Ver. 10.) The isles waiting for His law of verse 4 is given as "In his name shall the Gentiles trust" in Matthew — the prophet referring more definitely to the millennial blessing of the nations — the Spirit using it for the principle upon which they will be blessed, and are now before that day. Simeon quotes verse 6, the introduction of Christ was the dawn of the revelation of the Gentiles. But we must not lose sight of the object of the quotation — the lowly place Christ took as come in grace in humiliation before the day for His voice to be lifted up in judgment: and in that place what He was to the heart of God and the counsels of glory, and blessing connected with Him whom the leaders of the nation took counsel how to destroy — so wilfully blind as they were according to what follows in the prophet.]

It is significant that the next display of power in grace is to open the eyes of a demoniac who was both blind and dumb — what an expression of Israel's state! But the Pharisees once more declare that it is by the power of Satan (cf. Matt. 9: 34) He cast out Satan. They do not, they could not, deny the power, but put it down to Satan. The Lord demonstrates the absurdity of it — as if Satan could be against Satan; but their children assumed to exercise that power — by whom? But it was the Lord, casting out by the Spirit (Luke, finger") of God, the proof that the Kingdom "of God" (because it was a question here of its moral power — not dispensational form) is come to them. He had entered into the domain of Satan's power (such was Israel!) and was spoiling his goods, having first bound the strong man. It was a time of the direct conflict between Christ and Satan: sides must be definitely taken. Whoever was not with Christ was against Him — and gathering not with Him was scattering. The "wherefore" of verse 31 would depend on the power that they owned, but put down to Satan, being that of the Spirit: so to ascribe power recognized in its effects, was blasphemy against Him and not pardonable, "Neither in this age, nor in the age to come." Note, that this passes over the whole present period, which is not an "age," but the fruit of counsels before ages began. Here the principle applied in Matthew 7 to the false prophets, by which men were known, is more generally to the nation or generation.

What the heart is full of comes out, either good out of a good treasure, or evil out of an evil. Hence the importance of the words: they express the man. They shall be taken account of in the day of judgment. If the heart is full of Christ it will confess Him and by my words I am justified (for "With the mouth confession is made unto salvation"); and the opposite is also true. What an expression of the state of Pharisees and Scribes follows when they speak to ask a sign from Him, making nothing of the sign God gave the House of David when it wearied Him by its unbelief — the intervention of God Himself in the virgin's son; the only sign possible after that, which they ignored, being that of the prophet Jonah, i.e. His death and resurrection. They should be condemned by the men of Nineveh who had repented at Jonah's testimony, and by the queen of the South who had been so attracted by Solomon's wisdom — a greater than Jonah or Solomon producing no impression on them. The unclean spirit of idolatry had long gone out of them, but it would return to its house — uninhabited and ready for it. (It might have been filled with the glory of Christ, but it rejected Him for Satan.) And with a seven-fold accession of power it enters and takes possession, so that the last state of the nation is worse than the former when given to idolatry. And disowning His natural relationships in Israel (cp. Mark 3: 21, 30), the Lord opens relationship with Him to whosoever would do the Father's will. Observe that from Matthew 11 the deeper glory of His Person having come out in Israel's rejection of Him, it, He, is the touchstone of all hearts. It is in this way He comes before us, not as any more presented to Israel.

Matthew 13. In keeping with this change the parabolic form of instruction is found from this out, and the principle upon which it is used is given from verse 10 on the disciples raising the question; it was given to a remnant who by grace had ears to hear, to know the mysteries of the Kingdom of Heaven, while the rest were blinded, according to Isaiah 6, but this only after full testimony had been rendered to them, and they neither saw nor heard nor understood. Their moral state had been demonstrated, and this connected with a wilful rejection of the testimony — their hearts had waxed gross, ears dull, and "their eyes have they closed," and the judicial consequences ensued. But this served to mark out and separate the remnant, "Blessed are your eyes for they see," etc. — privileged in what they saw and heard, beyond prophets and righteous men. Thus the interpretation of the parables was for them. But I am anticipating. The action of the Lord at the opening of the chapter is suited to the new state of things. He leaves the Jewish house and takes His place by the seaside — the nations outside Israel — no more to look for fruit from Israel; but to do a new work in the world to produce fruit — "A sower went forth to sow," etc. The first parable is thus introductory and not of the kingdom, the six following giving the result in the new form the kingdom takes by testimony, whether of the Lord or His disciples, on the rejection of the King; it is the result of the sowing of the seed — the first three giving us what becomes of it outwardly, the last three, to the disciples alone, the inward reality found in it for the heart of God and of Christ. In that of the sower, it is not the internal work in the soul that produces reality, but the external effect; only that it is found that where the seed fell on good ground only, there was any fruit, any enduring effect. Note, in the interpretation (ver. 18 sq.) it is the "Word of the kingdom" that is sown, but the persons who receive it are sown — "This is he that is sown by the wayside" (not "he which received seed" as A.V. and throughout); so in the parable of the tares "The good seed are the children of the kingdom, and the tares the children of the wicked one": i.e. where any effect is produced it is persons formed by the way the testimony is received, or, by the work of the enemy. (Cf. 1 Cor. 3) This is the first of the great dispensational changes that result from the rejection of the Lord Jesus. The more faith apprehends the glory of the Person who has been rejected, the more the necessity of such changes will be felt.

Note as to the first parable — those which are sown by the wayside — the Word is not understood — the seed is snatched away by the wicked one — no effect is produced. He which is sown upon rocky places "immediately" with joy receives the word; but this is a bad sign for it is not a joyful discovery to find oneself out as a lost sinner before God upon the brink of hell: it leads to joy, but the first effect where real would be repentance, the solemn judgment of ways and self; where instead of this, it was joy, it was the proof that there was no root, and when the normal opposition in such a world is faced because of the Word "immediately" the profession is given up, he is proskairos "only for a time." We must not be disappointed in meeting with such cases; only that the teaching would lead us to seek that the conscience might be reached by the word, for there may be attraction without this. He that is sown among thorns seems even a more solemn case — the care of this age and the deceit (apate, deceitfulness here, 2 Thess. 2, "deceivableness") of riches choke the word and it becomes unfruitful. In none of these cases is it understood  - there is no intelligent entrance into what it reveals of God or of self. In the last case only, where the seed fell on good ground, there was the intelligent reception of it and fruit in different measures the result. How it came about that there was good ground is not within the object of the parable to unfold. There must have been a work of God in the soul to produce it, but the teaching does not go into this. The mysteries of the Kingdom of Heaven (ver. 11) are the new form the kingdom takes on the rejection of the King, and the seat of authority being established in heaven — promulgated by the Word upon earth, instead of being established in power that puts down all opposition according to prophecy. To the disciples it was given to know these mysteries, on the principle that "Whosoever hath to him shall be given." Many prophets and righteous men would have desired the privileged position this puts them into.

From verse 24 we come to these mysteries; the first three parables of the kingdom being spoken in the presence of the multitudes we know from verse 36. But the interpretation of the first and the last three are reserved for the disciples. Observe, the interpretation introduces new features having mainly to do with the end of the age: the parable itself is as to what the kingdom became likened to. The Son of Man had sowed good seed, i.e. the children of the kingdom, in the field of the world, but through the unfaithfulness of men the devil had found opportunity to sow among them children of his own. The kingdom then assumes this mixed form in the world — not purely the effect of the Son of Man's work but of the devil's too, though the result did not at once manifest itself: when it does the servants want to know if they are to gather up the tares. But this was not the will of the Lord — not part of their work. Both were to grow together to the harvest, and in the time characterized by that event, reapers (angels) would be sent to have to do with the tares, gathering them together in bundles to burn, while the wheat would be gathered away from the field into the barn — it does not say by whom. In the interpretation, after the definition of the terms employed in the parable, we are carried on from the point reached there, i.e. the gathered tares, to the disposal of them. Nothing is said of the removal of the wheat, it is not part of what the Son of Man sends forth His angels for. The kingdom runs on, and the angels are employed in gathering out of it all that offends and is contrary to its true character, casting them into a furnace of fire: and then the righteous previously removed out of the field to the heavenly barn shine forth in the Kingdom of their Father. The kingdom then passes into a new phase of it answering as to the earthly part of it to the testimony of the prophets  - the kingdom of the Son of Man, — with a heavenly part, the kingdom of their Father in which the righteous shine forth in manifested glory. The interpretation thus goes much beyond the scope of the parable as we might expect; for the parable has to do with present facts as taking place in the scene of this world; the interpretation, (where there is one,) to what is revealed to faith connected with them but going beyond them — letting the opened ear (ver. 43) into the thoughts and plans of God about them.

But before opening up the tares thus to the disciples, two more parables have to do with the public phases the Kingdom of Heaven enters into. The mustard-seed is noted as the least of seeds, so that it was thoroughly abnormal that it should grow up the greatest among herbs and become a tree in which birds should make their nests. The tree is the constant symbol of the great ones and powers of the world, as for instance, Ezekiel 31 — the Assyrian — and Nebuchadnezzar in Daniel 4. (Note, ver. 4 as to the peteina birds, and ver. 19 for what they have been already employed in this instruction.) As to the leaven it would seem to be its property of permeating the meal into which it is put, that is the special point here — a given mass (three measures), and the whole leavened — a system of doctrine spreading, and taken up as such by a mass of persons who are not reached by it in heart or conscience. Nor can it be without solemn significance that leaven is always used for evil elsewhere. The truth itself becomes corrupted in this process of being taken up as a professed system of doctrine without reality. Again verses 34, 35, the parabolic form of instruction is emphasized, only now quoting Psalm 78 (of Asaph — thus known to have been a "prophet"), not for the blinding of the mass who rejected plain testimony when it was rendered to them, but as containing things "kept secret" — hidden from the world's foundation — for so indeed it was as to a kingdom thus to be established.

But when the external result in the world was so mixed in character it might have been thought that there would be little for the heart of God or of Christ in it. Hence the grace of what follows when the multitudes had been dismissed, and the Lord is alone in the house with the disciples. In the first of the last three the Kingdom of Heaven is like unto a treasure hid in a field, etc.: it, with the others following, give us the reality known to God in it. Here the treasure-trove is a source of joy to the finder in selling all that he hath that he may possess himself of it. The heart of God is on the redeemed, and the Lord Jesus renounces all that is His as man to possess Himself of the world for their sake. There is a difference not always discerned in the second parable; for here, with knowledge of what is of value — a merchant-man, and seeking goodly pearls — he found one pearl of great price; there it is the Church as such — not merely redeemed ones which may include all who have part in the first resurrection, e.g. the 144,000 of Revelation 14 who don't die at all — but one precious object of singular beauty in His estimate who can best judge of this; and He sold all that He had and bought it — that one thing. (Eph. 5) He loved the Church and gave Himself for it. And in the manifested glory of the kingdom it comes out displaying at every place of approach, every several gate of a pearl, what drew out the heart of Christ to it: yet no beauty of its own, but all what in the thought of His love He had conferred on it.

One more parable brings us definitely to the end of the state of things characterized as the Kingdom of the Heavens; I say this because it occupies us not with the casting of the net and gathering (sunagagouse) of every kind, but with the action of the fishermen "when it was full," the haul, and then their gathering up the good into vessels, having nothing to do with the bad — just simply thrown away there where they were on the shore. But the Lord adds an interpretation which, as before, brings in fresh elements of instruction; for, taking us to the end of the age we find nothing of the fishermen and their work with the good, but angels who have to do exclusively with the wicked, severing the wicked from the just and casting them into the furnace of fire. Just as with the tares then, in providential dealings of God, judgment will be executed at the end of the age upon the evil found in association with the good under the profession of subjection to Christ in His rejection. Here, when the net is full, the fishermen who were employed in letting down the net (as angels never were), in the mind of God as to the object of the fishing, have to do only with what is of value and are occupied in gathering them according to God, in vessels. It is a beautiful indication to them of the character of their work at the close of the fishing operations. And carrying us on thus to the close, it suggests a prolonged application of the seven parables just as has been found in the epistles to the seven Churches.

1st. The introductory work of Christ and His servants sowing the Word of the kingdom which produces children of the kingdom though only in the case of the seed falling on ground prepared of God for it.

2nd. The early secret admixture in the sphere of profession of what is of the enemy — children of the wicked are found after a little in the same ground with the children of the kingdom.

3rd. The growth of the profession into a power in the world with worldly influence and the like — as under Constantine.

4th. The spread of the doctrine of Christianity amongst a mass of population unaffected by it in any real way — the doctrine being corrupted in the process.

5th. The discovery of a reality known to Christ — of His own redeemed in the profession in spite of its outward state — Protestantism.

6th. Of the special place of the Church in the heart of Christ.

7th. The work of fishermen at the close gathering up what was real into vessels.

Verse 51. How much they missed in taking the ground of understanding "all these things." True intelligence of them would be marked by not merely entering into the new things of the form the Kingdom was to take in Christ's rejection, but in the correlation of this with the kingdom as announced prophetically. The old was not excluded by the new things. But how new it would be to any Scribe that the kingdom was to embrace the world, and the children of it to derive their relation with it and existence by the Word instead of from Abraham. What follows only works out in detail the breach between Messiah and Israel that has taken place in Matt. 11 and Matt. 12, and the manifestation of it, as also the purposes of God founded on it. In His own country, while affected by His teaching in so far at least as to be astonished at the wisdom and the mighty works, they are offended because of His lowly origin and connections after the flesh — a carpenter's son, his mother, four brothers, and sisters all known among them. Their unbelief hindered further manifestations of divine power in goodness there.

Matthew 14 follows, with Herod's uneasy conscience thinking that the mighty works of Jesus of which he heard were that John, whom he had beheaded, was risen from the dead, bringing out the facts of John's faithfulness and the miserable circumstances for Herod under which he had put him to death. His ministry had closed by his imprisonment before the Lord's opened; but now the forerunner himself was gone. The disciples came and told Jesus. He felt it and departed by ship into a desert place apart. But the crowds following Him on foot, He was not long in retirement; if the leaders of the nation were rejected in their rejection of Him He continued His gracious service among the poor and needy, and on the disciples intervening to suggest that they should be dismissed, as it was a desert place and the time late, their faith was now to be tested. "Give ye them to eat." And this seems to be the character of all that follows from Matt. 11 and Matt. 12. He is no longer presented to the nation, but deeper glories of His Person coming out in their rejection of Him He becomes the touchstone of all that is presented to Him, making more and more manifest the state of the nation and its leaders, and that of all hearts naturally, but even of the faith of true disciples. Here they think not of Him  - for a moment, but only of the total inadequacy of their provisions for such a multitude; "Bring them hither to me" ought to have reminded them of Who they had with them. He deigns to use their supply and multiply it, looking up to heaven as only exercising His power in dependence, till there remained twelve baskets-full of the broken pieces (not of crumbs) that were left when all were satisfied — 5000 men besides women and children. And immediately, having compelled the disciples to take ship — the Jewish multitude dismissed — Jesus went up into a mountain to pray alone, while the remnant of His people were left to cross the storm-tossed lake without Him. It is the moral character of the world we have to pass through. But if apart from them, He ever liveth to make intercession for us; and we learn from Mark that He saw them toiling with the contrary elements. In the fourth watch of the night they see Him coming to them, walking on the water. But before He rejoins them, the new path of faith opens out in Peter, who attracted to the blessed Lord desires to come to Him, walking like Him. Had He not presented Himself that He might draw out the desire of one heart at least thus to Him? And now Peter's resources for a path, where no principle of the flesh could sustain him, came out in "If it be Thou, bid me come unto thee on the water." All depended upon the glory of His Person, and then there was the authority of His word "Come." And Peter left the ship, the only known means to man of crossing the water, to go to Jesus. It was a divine path where only divine power could sustain. And for a moment he made proof of that power and walked like Jesus to go to Him. But he soon began to look at the circumstances — the boisterous wind and waves — and began to sink, though Jesus was too near to let him. Still, there was a total difference between walking by faith of the resources which were his in the Person of Christ, to whom storms and waves were nothing, and without which the calmest sea would have been as impossible to Peter as the roughest, in communion with Him and like Him on his way to Him — between such a path and the rebuking of unbelief. What a lesson for us all: "Wherefore didst thou doubt?" Come into the ship, thus rejoining the remnant of His people, the wind ceased and they in the ship own Him as the Son of God (Ps. 2) and the land of Gennesaret that had previously rejected Him recognizes Him — His power going out to heal them. It is a complete panorama from the execution of John the Baptist to Christ rejoining the remnant of His ancient people and being known of the Gentiles.

Matthew 15 goes deeper into the roots of things, and we have what man is and what God is. Man's religion is hypocrisy; resting in outward forms, he allows traditional precepts to set aside the commandment of God, and by the pretence of offering a gift to God, to defraud his parents of their due in vain they drew near to God with mouth and lip for their heart was far from Him. So much for man in his religious state or cloak. The multitude are called to hear what man is in his purely natural state — defiled by what comes out of, and not by what enters into, the mouth. The disciples, sensitive for the Pharisees, learn that only plants which "my heavenly Father" plants abide; the rest shall be rooted up. They were but the blind guides of the blind and should fall into the ditch with those led by them. The influence of the whole system of the flesh's religion is seen in the disciples even; for the plain statement of man's case is to them a parable needing interpretation, but his case was that his heart was a defiling spring of everything that was evil, and we have a list of what proceeds characteristically out of it (more fully given in Mark). But now we have the blessed effect produced when by grace one takes the place that this recorded judgment of what man is naturally puts one into. It is seen in a member of the accursed Canaanites (where Pharisaism had no influence, only to blind), an inhabitant, too, of cities that had been used (11) as the personification of hardness of heart; in whose nearest relationships there was a demon  - the manifested power of Satan. But grace was needed to bring even her to take her true place. For appeal to the "Son of David," as such, was but pretending to a place that was not hers, and the disciples misinterpreting His seeming indifference and wishing to get rid of her cries, He explains His action: the Son of David was sent but to the lost sheep of Israel. Now she takes the truer, simple ground of need — "Lord, help me," but only to be met by a severer rebuff as it might have seemed to the flesh. "It is not meet to take the children's bread and cast it to curs" (for such is the force of the diminutive employed): yet in result only to bring out exquisitely what grace would and must produce in each of us. Yea, Lord, I am in truth but a cur, but there is such superabundance upon such a Master's table that there are crumbs to fall on the floor for the curs. Was He there to deny it? Nay, He was come to be the full revelation of that overflowing heart of God, that could not be confined within Jewish barriers, when there was no difference, the heart of all men alike, man, man whether Jew or Gentile, and defiled — God must be God in grace to man. So that the moment by grace she takes her true place as such, without reserve or hesitation, she reaches through, by faith, to the heart of God.

Yet He does not leave the poor and needy of Israel, that flocked to Him in their troubles, casting down their sick at His feet —  and glorifying the God of Israel when His power was put forth to heal them: and acting now proprio motu, in compassion, He feeds them — the disciples at as great a loss as ever as to how they were to be fed, — only now the number of baskets of the broken pieces left after 4000 men besides women and children had been satisfied indicates the fulness of spiritual blessing, rather than, as before, perfection of administration in man. And the form this takes comes out in chapter 16. Different forms of unbelief show themselves. Pharisees and Sadducees, as before, seeking a sign from heaven, showing total moral incompetency to appreciate the wonderful sign of God manifest in the flesh in their midst; and, note, that this was in presence of the sign that God Himself had vouchsafed to the house of David, when in Ahaz it had refused to ask for one at His command. They could judge of the weather by marks that were not nearly so clear, but could not discern the signs of the times. And briefly mentioning the sign of Jonah as that which could only be added to what they had, He left them and departed. But even the faith of true disciples is proved to be defective. Taking occasion to warn them of the leaven of these sects of the Jews, they interpret it as alluding to their having no bread. There was neither the intelligence nor remembrance of faith. Had they already forgotten the five loaves of the 5000 and how many kophinos* they had taken up of what was left, and the seven loaves of the 4000 with so many spuris† taken up? How is it ye do not yet understand? If faith had treasured up in their hearts what they had seen they would now have entered more into the danger of which the Lord was warning them. The Person of the Lord was the touchstone of everything.

* Small hand-basket.

† Large basket, or hamper.

But now another form of unbelief is brought out by the Lord's question: "Whom do men say that I the Son of Man am?" There was the usual report that goes about everything — report, too, that identified Him with one or other of these messengers of God — prophets — as John or others. A divine mission was not doubted, but had produced no further effect than indolent opinion — you had yours and I have mine — no one cared really to know who He was or what the nature of His mission: and the Lord turns from the heartless unbelief around to the little company of His own. But whom say ye that I am? And this draws out the confession of Peter — "The Christ, the Son of the living God." Jesus at once declares it to be the revelation of the Father, as beyond flesh's competency thus to pierce the veil that hid the deeper glories of His Person. It was entirely by divine revelation the Son could be, and is, so known. For it was not merely the Messiah as presented to Israel now, nor even the Son according to Psalm 2 and the faith of a Nathanael, but "Of the living God" predicated a power of life over, yea out of death; it was Divine life come into the world in the Person of the Son superior to the effects of sin and the power of Satan here — that death could not touch. And the Lord also, exercising authority, confirms in connection with this new revelation the name He had already given — Petros (John 1) — and makes it the occasion of the revelation of His purpose upon this Petra to build His Assembly: i.e. upon the glory of His Person thus revealed to and confessed by faith, which made Peter partake of the nature and be a stone for that building Christ was about to form. And all the power of Satan should not prevail against it. But note, this is said of what Christ builds, not of what man had afterwards responsibility in (1 Cor. 3), where failure has come — wood, hay, and stubble — and that which defiles and will be consumed in judgment. Then, besides this place given to Peter in connection with the Assembly, and which he makes common to all believers in 1 Peter 2 (though not so privileged as he), the Lord added that of special authoritative administration in (or of "the keys of") the Kingdom of Heaven, his acts on earth of binding and loosing would be ratified in heaven, as, for instance, opening it to the Jew in Acts 2 and the Gentile in Acts 10 (including, perhaps, the authority with which he acted in Ananias and Sapphira's case, and his sentence upon Simon Magus). From this point the testimony that He was the Christ was to cease (cf. Luke 9: 20-22), and the Lord unfolds to them what was before Him in Jerusalem — rejection and death at the hands of the leaders of the nation; what answered here to the heavenly glory in which He had been revealed to Peter — the Cross. This is what puts His poor servant thoroughly to the test — not the new and exceptional apprehension of the glory of His Person given him, but when he found that this led to the Cross, as to man and this world. And he began to try and hinder the Lord taking the path that was essential to the glory in which He had been revealed to him, and came under the rebuke of the faithful Lord — (as "Satan") — who refuses to be stumbled by the suggestion of the enemy under whose power Peter had fallen, and we learn how, — by minding the things that be of men. — Terrible witness of what man is. But can anything be more solemn than what we find thus brought into connection with the revelation to Peter and his confession founded upon it, and the consequent announcement of the Assembly as Christ builds it. How immediately we find out that what is of man is antagonistic to it, and that only, by accepting death to all that is of man, we can take the path of it. Also how the most precious truth communicated to the soul may, and will, lose its power unless it is applied to judge what is of man and self. It is to be deeply taken to heart that while we cannot doubt that Peter was recovered from the snare into which he here fell, and enjoyed the truth communicated in communion with the Lord, he did not become the vessel of testimony of it — he lost the power of it for this; and Paul is taken up to bring out all that was involved in the revelation, preaching at once on his conversion that Jesus was the Son of God, while Peter did not go further than that He was the pais, or servant, nor ever mentions Him as the Son in his epistles. Another thing is that, if I do not accept the Cross practically, I become a stumbling-block in the way of everyone seeking to follow the Lord fully. To the disciples the Lord now develops this as the character of the new path to be theirs on His rejection — self, the spring of the alienation of man from God must be denied, and his cross taken up in desiring to follow the Lord. To cling to what goes to make up life in this world would be to lose it: to lose it for His sake would be to find it. (Man, his life here and its sphere the world, must be abandoned — as in direct contrariety to the heavenly glory of Christ.) For the Son of Man was about to come in the full glory of His Person, that of the Father, with His angels, to reward everyone according to his works; and the power and coming of the Lord in the Kingdom is manifested in the transfiguration before the chosen witnesses of His majesty. For it was not only the scene of the rewards, but would be an encouragement to those He was leading in a path so new to them, to be given a little foretaste, as it were, of where it was leading. Only it is to be observed that the loss, or forfeiture, of the soul goes further than a mere question of reward, or none, in the kingdom.

Matthew 17. It is more the personal place of the Lord in Matthew — the Kingdom of God in power in Mark and Luke. Here they were eye-witnesses of His majesty: they "see the Son of Man coming in His Kingdom." But thus the Lord carries them on to the last of the great dispensational effects of His rejection as presented to Israel. We have had the mysteries of the Kingdom of Heaven; the Church; and now the Kingdom in glory (only observe that the Church, being founded on a power of life in the Son of God manifested in resurrection superior to all the power of the enemy, is beyond and outside what is dispensational). In Luke the fashion of His countenance is altered, but Matthew alone notices that it shone as the sun. Mark emphasizes the exceeding whiteness of the raiment. The face as the sun would be suited to His place of supremacy, not as Messiah merely, but as Son of Man and Son of God. (Cf. Matt. 11: 27 and Matt. 28: 18.) The divine glory is present in the "bright cloud" — "the excellent glory" (2 Peter 1), it is this that overshadows the disciples, at Peter's suggestion to retain the association of the Lord with Moses and Elijah, and that they enter into in Luke (if we omit ekeinoi with the editors) — leading as Luke does into the Father's house: here the bright gleam of the glory of the Kingdom passing away till the time for its establishment in power comes, the lesson for the disciples is that Jesus remains — Jesus only — but revealed as Son of the Father, the object of His delight, our inestimable privilege to have Him thus in a glory beyond all that in which He will be revealed in the Kingdom, at least, in the intimacy of communion with the thoughts and delight of the Father as to Him into which it brings us. But Elijah and all that he prepares the way for, according to Malachi 4, was not lost to them, if far better things are to be their present portion. He truly shall first come, before the coming of the great and terrible day of the Lord. Only He had come in spirit and power in John the Baptist which left Jews without excuse, and they had done to him as they would do to the Son of Man. Meanwhile the disciples, other than the chosen witnesses of the transfiguration, had been tested by the man with a lunatic son, and in the Lord's rebuke the solemn principle is expressed that by our, failure to count on the resources of His power present in grace, according to the character of the intervention of His grace, we may be hurrying the time of it to a close — "O faithless and perverse generation, how long shall I be with you"? — and that when it is a question of the direct manifested power of the enemy, only by dependence and the withdrawal of the heart from what is natural — the abstinence of the flesh — can we have power over him. Yet faith, as a grain of mustard-seed — that which is smallest — could remove "this mountain" (polity of Israel) and nothing should be impossible to it. How humbling to know so little of faith's power then.

One more occasion of testing as to the apprehension of the glory of the Lord even by a true disciple occurs at Capernaum when they that received the didrachma (cf. Neh. 10: 32) for the service of the House of God asked Peter if his teacher paid it, Peter answers for Him, as a good Jew, Yes. But the Lord puts it to him, if the kings of the earth were accustomed to take custom or tribute from their own sons, or not rather from strangers. Was He not then, as Son of the great King, free? Yet in lowly grace taking the stranger's place that His own disciple gave Him, He exercises the power of the Divine Creator of the universe and orders that the first fish Peter catches should furnish him with a stater, the amount for two persons, "That take and give unto them for me and for thee" — thus associating Peter with Him not only as Son of the King, but as Lord of all.

Matthew 18 furnishes us with the characteristic spirit of lowliness and grace that suits the Kingdom of Heaven and goes on to that which befits the Church, too, now that it has been revealed. The thought of the disciples is who should be greatest in the Kingdom of Heaven. But the Lord sets a little child in their midst as the expression of that lowliness, confidence, and absence of self that must be produced by grace, in conversion, to have any place in it. True greatness would prove itself in being little in one's own eyes and able to humble oneself. To receive one such little child — one morally such as believing in Christ, verse 6, in the name of Christ, would be to receive Him. To cause or be a stumbling-block to such, it would be better to be drowned in the depth of the sea. It is a world of such — woe to it! and to him individually by whom the stumbling-block comes. To avoid this, needs uncompromising severity as to self in what has proved a hindrance to the soul's progress — it were better to part with hand, foot, or eye if an occasion of stumbling to oneself, than to let oneself be led by them to hen. So much as to the qualities grace would produce in lowliness and energy of decision against self. But the Lord has not lost sight of the actual child in the midst (ver. 2) — little accounted of in this world they were represented before His Father's face where they had their place, but on the ground that the Son of Man was come to save the lost, with the joy, too, to Himself of one that had lost a sheep gone astray upon the mountains and who sought and found it. Thus it was not the Father's will that one of them should perish.

This leads on to ways of grace suited to the Assembly in the case of personal trespass. To gain my brother should be the first thought, hence the importance of a private interview first to "convict" him. If he will not hear then I am to take with me other witnesses, and in the last resort to tell it to the Assembly, and he becomes to me as a heathen and a publican. This leads to the bestowal of authority on the Assembly to act on earth with heaven's sanction in binding and loosing — that same character of authority that had in chapter 16 been conferred on Peter for the Kingdom of Heaven. And it is at this point, just where the need would be felt in exercising the authority, of the Lord's guidance, that the promise is to two agreed as to anything they shall ask, that it should be done for them of "My Father who is in heaven." Both the conferred authority and enjoined and encouraged dependence, and that not only individual, resting upon the immense principle of the next verse — the presence of the Lord in the midst secured to the faith of the two or three counting upon it and gathered to His Name — i.e. according to the full revelation of His glory as made to Peter in Matthew 16. For it surely does not go back of this, and leaves open any further opening out to us in the mystery of that Name. Thus we learn where the Assembly is to be found for any practical purpose: it may be at the lowest point as to numbers, but He is there. So that it is not only a provision for a day of ruin, but we see that the Assembly had nothing richer when in full normal order; and no ruin touches this deepest principle of its blessedness. The Lord then returns to the spirit suited to the Kingdom, on Peter's question as to the repeated forgiveness of one that sinned against me. (Cp. Luke 17: 3, 4, and 1, 2, where somewhat in the same connection of thought omitting what applies to the Assembly, the Lord had indicated that if a brother sinned seven times in a day against me I was to forgive him seven times: it may have been Peter's question that led to the moral exhortation in Luke and his desire to make what was general in it the limit of the forgiveness, that leads the Lord here to make it practically illimitable — without limit — and to append the dispensational parable which has only its place here.) When in the Kingdom of Heaven that grace had been in exercise as to the Jew and he in spite of it would exact all, — of one that owed but 100 pence as compared with the 10,000 talents he had been forgiven, — and have no patience, his lord was wroth and gave him over to the tormentors till he should pay all that was due. And so 1 Thessalonians 2: 14-16 shows wrath come upon the Jew to the uttermost, though grace was first proffered to that nation, and Isaiah 40: 2 shows it will not come out thence till it has received of the Lord's hand double for all her sins. How different it might have been with them in their responsibility we know from Acts 3: 19, etc.

Matthew 19. The Lord continues to teach what is suited to the Kingdom of Heaven. Where it is a question of marriage, it is remarkable how the Lord goes back from the law, treated as provisional, to what God established at the beginning. It was God's institution that when a man left father and mother and took a wife they were no more two persons but one flesh, and the bond was indissoluble. In the case of sin against the relationship it was not really an exception, for then the one man and one woman had ceased to be one flesh by man's will coming in: the bond was broken by sin. But while recognizing thus God's original order in creation as to marriage, there was a path outside it by the power of the new things the Lord was introducing, not for all, but according to gift: one who was able to receive it might keep himself outside the relationship for the Kingdom of Heaven's sake — to serve the Lord with less distraction; but this was exceptional and a question of power of the Spirit given for it. It is evidently in the same connection of thought that the Lord receives the little children as representing the spirit suited to the Kingdom of Heaven, in their simplicity, lowliness, absence of self-consciousness, and self-seeking — the opposite of what obtains in the world — though grace alone could form this in any of us; and all that is fairest in nature is found to fail under the test of the Cross. The next scene illustrates this — one in whom, as Mark tells us, the Lord discerned so many traces of God's original work in creation amid the wreck of sin, that He loved him. But there was in him no knowledge of what a ruin he was by sin. Perfectly satisfied as to his position under the law with no conscience of sin, deceived by the letter of it, he only desires to know by what additional good — doing he may have eternal life — confounding in his questions the goodness of God, with supposed goodness in man as the ground of obtaining eternal life. He had yet to learn that there was none good but God — nor was there any use in attempting to bring out this until the thought of man's goodness was disposed of. [Observe change of reading in question, omitting "good," and answering "What askest thou me concerning goodness? one is good" (or "the Good").] Hence the Lord takes him up on the ground of the law that was the revealed measure of what God required if man would stand before Him on the ground of good in man. But in generally quoting what was required of him in relation to his fellow-man, the Lord leaves out the last commandment, the only one that touched what man is, to apply the principle of it, when He bids him if he would be perfect, dispose of his possessions to the poor, in view of treasure in the heavens, and the path of a rejected Christ on earth. But his possessions linked him with the earth and he turned away sorrowfully from heaven, and the cross that answers to a portion there, as to this world. Nature at its best breaks down before such a test. Yet possessions here had been a mark of God's favour, but that was before Christ was presented to the world, to be rejected by it. And the disciples, amazed, have to learn that only by God's power as well as goodness can any be saved, "With men this is impossible." But the Lord has not yet touched the question of eternal life. That great blessing was not to be found under the law, but only in the path of the surrender of everything here by the faith that attached the heart to Christ. Upon that Peter takes the place sincerely of the disciples having forsaken all to follow Christ, but with his eye upon the reward — "What shall we have therefore?" (which leads to the parable of Matt. 20). But the Lord owns in them what His grace had wrought, and "in the paliggenesia when the Son of Man shall sit in the throne of his glory "they should sit upon twelve thrones judging the twelve tribes of Israel — this would be assigned them in the kingdom. And then, enlarging the application of the principle, everyone who had surrendered earth's advantages and relationships for Christ's name should receive an hundred-fold and "inherit everlasting life." But a word of warning was needed in Peter's forwardness: many that were first in nature's energy would find it slacken and fail before testing and be last in the end, while those who were slower at first in distrust of self, would by weakness and dependence that made room for resources outside themselves, come in first. While the mercenary spirit of so much recompense for so much surrender implied in Peter's question is met by the parable of the householder (Matt. 20) — a parable of the Kingdom of Heaven. There were those whom the householder had called early to the work agreeing with them for so much, and if he pleased to give the same to those brought in later, was it not of his own goodness — what had the early ones to complain of? they had received what they had agreed upon. The Lord would do what He willed with His own, and would give to the latest called as to the first in His sovereignty: thus the last would be first in grace and the first last — many called but few chosen — a principle that would admit of the Gentiles though called so late, not even into equal privileges with the Jew called first, but make of them those that should be first. And the parable has its place only in this Gospel of dispensations.

Once more the Lord now tells His disciples plainly what is before Him in Jerusalem. But the Cross was not what was in their thoughts, and Zebedee's wife asks for her sons the place at His right hand and left hand in His kingdom. That is what these hearts would appreciate who sincerely loved Him and desired to be near Him in the Kingdom. And such places would be assigned by the Lord, but only according to the Father's counsels; but the present question (and test for us all) was, could they drink of His cup — be associated with Him in His portion of rejection and death? When the ten heard it they were indignant at having been anticipated in asking for what was so desirable. What hearts we have! The princes of the Gentiles might seek positions of pre-eminence and authority. But true greatness among the followers of Him who came not to be ministered to, but to minister and give His life in it, a ransom for many, would be shown in ability to be little and serve. What a contrast to our self-seeking: and how this last can mingle with even true attachment to the Lord.

From verse 29 begins the last section of the gospel common to the Synoptics. The Lord, appealed to as Son of David, opens the eyes of two blind men at Jericho, who follow Him, and He presents Himself to Jerusalem (the first recorded visit in this gospel) as her King according to the prophet, escorted by crowds who greet Him in the words of Psalm 118. He purges the temple of God (N.B. "My house" — it was Jehovah who was acting; cf. Matt. 23: 37-9) which had become a den of thieves, the blind and lame, the hated of David's soul, being received in grace. On the remonstrance of the chief priests and scribes at the children crying Hosanna to the Son of David in the temple, the Lord treats it but as the fulfilment of Psalm 8: 2 and retired from the city to spend the night in Bethany.

The incident of the fig tree, in the morning when He was hungry and sought fruit but found only leaves, and condemned it to bear no fruit for ever, serves solemnly to set forth in figure the position of Israel — pretentious but unfruitful. If it is to blossom and bud and fill the whole world with fruit (Isa. 27: 5) it will not be according to the flesh — Israel's (and man) in responsibility — which is condemned, but on wholly new ground as the true seed of Abraham in grace, in Christ. Withering away under His sentence the disciples wonder, but are taught that with faith it should be possible to them to remove "this mountain" into the sea at their word; even as by their testimony (and faith in bearing it) and the nation's rejection of it, its settled polity as a nation was dissolved and the people scattered among the Gentiles. But how absolute the promise — "all things whatsoever ye shall ask in prayer, believing, ye shall receive." In the Temple the priests and elders raise the question, so natural to those assuming official religious place, as to the authority by which the Lord was teaching and acting. The Lord tests their moral competency of judging by putting it to them whether the baptism of John was out of heaven (ek as its source) or of men; when it was found that it was no question with them of the truth in itself or of conscience, but of how the recognition of it would affect their position. If they admitted it was from heaven why, then, had they not believed him? if they ventured to say it was of man, they had the people to answer to. They prefer to take the ground of ignorance however little true it was; and the Lord treats them as such, only in the next parable showing their full responsibility under John's testimony, who had come in the way of righteousness and they believed him not, and that the publicans and harlots, apparently the furthest removed from righteousness, would go into the Kingdom of God before them, for they had bowed to the solemn testimony: yet when furnished with this fresh proof of its character they repented not afterward to believing him. And now in the parable of the Householder the Lord opens out what the history of the nation had been in its responsibility to bring forth fruit, in the leaders that represented it at least, and the point reached in the ways of God with it, as also in the following, with that which was substituted for it in grace — the Kingdom of Heaven. Instead of receiving fruit from the vineyard, the servants sent for it are persecuted and slain, and, last of all, He had sent His Son, saying, They will reverence my Son. But when the husbandmen knew who He was they resolved to kill Him and seize on the inheritance, and "They caught him, and cast him out of the vineyard, and slew him." What was to be done with such husbandmen? They pronounce their own sentence in reply: (cf. Mark 12: 9 and Luke 20: 16) they would be destroyed and the vineyard made over to others (the Gentiles). And the Stone rejected by the builders, according to Psalm 118, should become the head of the corner — the Lord but carrying out His own purposes in it. A despised and rejected Christ would become a stumbling-block to the proud unbelief of Israel, upon which they would fall and be broken; but the day was coming when, as a Stone cut out without hands, He would fall upon all that had set Him aside and grind it to powder, as in Daniel 2 (though there it is the Gentile power that is in question).

Meanwhile others would be in the responsible place of fruit-bearing. The parable of the marriage of the King's son — a parable of the Kingdom of Heaven — is the testimony of grace, presented first to the nation, and opens out the result. A king makes a marriage for his son; thus it is all of the king's providing according to his delight in, and for the glory of, his son. But when the bidden ones were called to the marriage-feast they would not come — which answered to the testimony when the Lord was on earth. The second message, still to the bidden ones, is later — I have prepared, to ariston, all things are ready, etc., and would answer to the testimony to Israel after the Cross; but making light of it they "went their ways" (apelthon) to the farm and merchandise, while the rest seizing the servants insulted and slew them. And thus the king's judgments, "his armies," fall on the murderers and their city; while the invitation goes out to the cross roads and embraces all — "As many as ye shall find bid to the marriage." Thus we are brought on to the full admission of the Gentiles with whom it was no question of character, or worthiness ("both bad and good, and the wedding was furnished with guests") — all was provided for them. But now came the test: had the guests due regard to him who had provided the wedding-feast? Did they think they could have their place in the presence of the king without the suited array as He had provided it? For such there was nothing but judgment, and the solemn principle is illustrated again that if many are called few are chosen. Thus in the two parables we have the whole scope of God's ways, from the planting of the vineyard — the separation of Israel — to the judgment of professing Christianity. N.B. — That it is not the failure in responsible fruit-bearing that brings about the judgment of Jerusalem; there (Matt. 21: 41) it is the husbandmen — the leaders — that are judged. But it is the definitive rejection of grace. (Matt. 22: 7.)

But now the different representatives of the state of Israel come before Him to receive their judgment morally. The chief priests and Pharisees had perceived the bearing of His parables upon them and would have seized Him but for the crowds whom they feared. But now they come with the Herodians to seek to entangle Him in His word, and we have the result of such an association in their question about the tribute. It was wickedness and hypocrisy: for by it they sought to put Jesus in the position of rejecting the authority of Caesar, or else neutralizing His own claims to be Messiah. (See Luke 23: 2 where they charge Him falsely with the first.) But if they transacted business with Caesar's coin let them take to heart how it came to be circulating in Immanuel's land — their subjection to the Gentile domination because of their sins — and that would put them in their true place before God of self-judgment. The Sadducees come up next with a question arising from marriage arrangements under the law, which they suppose demonstrates the absurdity of resurrection, being materialists of a low type. But they erred through not knowing the Scriptures and the power of God. They trusted their own minds instead of God's revelation of His, and left out of account His power for anything beyond the range of their senses. In the resurrection, the difficulty they put would not arise — no natural relationships there — it is a spiritual state as that of angels, fruit of divine power. And as to the Scriptures had those whose names God deigned to call Himself by in grace — not ashamed to be called their God long after they had passed out of a world of sense — ceased to exist? No: the promises of God were secured, by a God of life and resurrection. It was unanswerable — God is not God of things that have no existence, but of living. The multitude at any rate feel the force of His teaching. But if the Sadducees are silenced, the Pharisees are not; — one of them, a lawyer, having still a question as to "the great commandment of the law" — which gives the Lord the opportunity of declaring the great principles of the law. But now it was time that they should answer the Lord's question, which brings out by Psalm ex. not only the whole truth of His Person, but of the position He was about to take, until His enemies made His footstool, He should establish His kingdom in Zion. Thus all classes of the leaders of the people have come before Him only to expose their state and receive their judgment in God's thoughts about them. And the condition of the nation comes out from every point of view of their relations with God; viz. their responsible national position according to conscience, and their privileges; then, as regards the kingdom grace would introduce; both these resulting in judgment, though that of the latter going far beyond the former; thus their true position with regard to the Gentile domination and to God who placed them under it; then the guarantee of the fulfilment of promises in a God of resurrection: closing with putting the real scope of the law before the scribes, and bringing out His own position, connected as it is with His rejection by the representatives of the people who had surrounded Him.

In terrible denunciation of the scribes and Pharisees, then, He warns the disciples against their works, while they were still (for this was suited to their then position  - that of Christ Himself in connection with Judaism and the law) to own their teaching as representative of Moses, morally judging their whole conduct which was hypocrisy, satisfied with an appearance of piety before men with no inward reality. (Ver. 14 — given in Mark and Luke must be omitted here.) But it was not merely this; they belonged to a generation of opposers to the testimony of God; building sepulchres and garnishing tombs of those whom their fathers had slain, — in self-exaltation, — identified them morally with the murderers whose sons they were: it would not have been the course of these who were humbled before God at the course of their fathers in slaying the prophets and righteous men who had stood for God. But the Lord would bring this fully to the test —  by sending them prophets, wise men, and scribes, and they would treat these messengers of the Lord as their fathers had; that thus upon them might come all the righteous blood shed upon earth from Abel down — a solemn principle in God's ways of accumulated guilt in the rejection of testimony, even as the conscience becomes more hardened by each successive act of so doing. And at last the heart of the blessed Lord — Jehovah of Israel as He has manifested Himself to be ever since the curing of the blind men near Jericho (Matt. 20: 29) — expresses itself over Jerusalem, notorious for the rejection of God's testimony. How often in the tenderness of divine love would He have gathered her children together as a hen her chickens, but ye would not. Behold your house — not Jehovah's any longer — is left unto you desolate, till by grace His people, willing in the day of His power, should truly greet Him according to Psalm 118: Blessed is he that cometh in the name of the Lord."

Matthew 24. This gives rise to the prophecy of 24 and 25. For, on the Lord announcing to the disciples the total destruction of the Temple, they connect it with His coming and the end of the age, and ask when and what will be the sign of it. In His answer He tells them nothing more as to the destruction of the Temple, but takes up immediately the position, in relation to Israel and the nations, of the true remnant of His people, and His testimony connected with them, in view of the events that were coming; passing on rapidly to the end of the age because the judgment upon the Temple and city would for the time being break up that relation; and furnishing principles for their instruction both up to the time of the suspension of such relation, and when it should be renewed at the end. This will be to verse 28, only that at verse 15 there is a definite point of time marked, according to Daniel, by the setting up of the abomination of desolation in (the) holy place. Up to this the instruction is general, suited to the then position of the testimony (broken up by the destruction of Jerusalem — which thus, though not alluded to, has an important bearing upon the instruction) or whenever at the time of the end the disciples will find themselves in similar circumstances. Men coming falsely in the name of Christ; false Christs and prophets would be one of their dangers; wars, famines, and earthquakes would be but the beginning of sorrows; they would be delivered up to and hated and killed of the nations — and this by one another — and under the testing and by reason of prevailing lawlessness the love of "the many" would wane, making the path of faith more trying: but he that has endured to the end should be saved. (Cp. the issue for the innumerable multitude who come out of the great tribulation in Rev. 7: 9 et seq.) Still the testimony would go forth — "this gospel of the kingdom" — "for a testimony to all the nations "in the whole oikoumene, before the end shall come. From verse 15, as a fixed date is given, 1290 days before all is finished according to the prophecy referred to, and that connected with a "holy place" (anarthrous I suppose because of verse 2 announcing the destruction of what was then there as an object that could be particularized) the focus of trouble is Judea: their flight was to be instantaneous — no clinging to the defiled place nor turning back to it for even clothes. And the Lord in His grace thinks of the weak, and exhorts to prayer that their flight may not have to take place in the cold of winter or be limited by the Sabbath; for the tribulation should be such as had never been or ever would be, but shortened for the elect's sake. As in the beginning of sorrows so at the end, false Christs would be a snare; but the coming of the Son of Man would be in no sense such as they affected, but as lightning flash upon the object of judgment — succeeding immediately upon the tribulation and the convulsion of the hierarchical powers  - the sign of the Son of Man, — and it would be Himself — shall appear in heaven, and all the tribes of the earth shall mourn at His advent upon the clouds with power and great glory. Then, by the ministers of His providence and with trumpet sound, His elect of Israel would be gathered from the utmost parts into the land.

From verses 32-44 general instructions follow suited to those who are found in the circumstances preceding the end. This generation — the moral one of Israel in its pride and unbelief — should not pass till all these things were fulfilled; for though the created heaven and earth might pass away, His words should not. The day and hour of their accomplishment was not a matter of revelation; — known to the Father only. The state of things upon earth would be as in the world before the flood. But the judgment would be discriminative; out of two men in the field or women at the mill, one taken in it and the other left. Watching for the Lord was the attitude for all, and preparedness.

From verse 45 in three parables we have this principle applied to that which takes the place of the remnant in connection with Israel after the destruction of Jerusalem, and until the renewal of testimony in the midst of the nation in the last days: i.e. the Lord's household or the Christian profession. And first, the responsibility of the servant in the household — set over it to give them meat in due season — blessed he who was found so doing when the Lord comes, — to be made ruler over all His substance as his reward. But now we find what opened the door to all the departure in Christianity: the responsible servant puts off in his heart the return of the Lord, he does not want to see Him and begins to exercise undue authority over his fellow-servants and to have full fellowship with the world in its joys. He shall be cut asunder and appointed his portion with the hypocrites — judged not simply as an unbeliever, but because, having assumed the place of a servant, he had been unfaithful in it.

In Matthew 25 a parable of the kingdom gives us the responsibility of all to watch; (homoiothesetai it is "shall be made like" here only — what it becomes like). The whole profession of His name is represented by ten virgins with their torches of outward profession, and who ostensibly turn their backs on the world and go out to meet the coming Bridegroom. The difference between them consisted in the absence with the five foolish of oil — the Spirit as the power of life in Christ, which alone gives permanence to the light; but this does not come out at first. The delay of the coming of the Bridegroom puts all to the test, and they nod to sleep and then fall fast asleep — wise as well as foolish; and from the midnight cry it comes out that they had fallen back into the world out of which they had originally gone forth, to sleep there all the more comfortably. But this was not to be the state of things up to the end. At midnight there is a cry, "Behold the bridegroom." ("Cometh" must be omitted — it is more the presentation of the Lord Himself personally.) One solitary note of warning sounds through the sleeping profession. The cry presents the Lord Himself once more to the profession of His name, that where there is any heart for Him it may come out, and it calls them out to their original position, "Go ye out to meet him." The result is general activity in contrast with the sleep in which all had been sunk; all arose and trimmed their lamps, and the discovery bursts upon the foolish that not having oil their lamps or torches were going out. For the Spirit of God leaves no room for any necessary lapse of time between the then expectants and the coming of the Lord: the virgins that fell asleep at the first are the same that awake at the midnight cry, and torches lit without oil before they went asleep are only just going (not "gone") out when they awake. While they went to procure it from those who pretended to supply it, the Bridegroom came — those that were ready, and the five wise were ready, went in with Him, and the door was shut by the time the foolish came, and there was no answer to their demand for admission, but "Verily I say unto you, I know you not" — the moral being enforced that we should be always watching, not knowing the day nor the hour; verse 13, being left thus without the addition of words, as in the ordinary text, which would have tied down the application to the coming of the Son of Man to set up the kingdom. It is thus seen that while the warning is most solemn to mere professors who rest in what is external and their association with true believers in outward privilege, the parable is meant to apply mainly to these last. The midnight cry sealed the doom of the mere professor as far as the parable goes; its scope does not take in any work done in their hearts or consciences; they are deceived up to the very door of heaven, so to speak. The cry, while it awoke all, was meant then to act upon those really the Lord's — with life, and the Spirit to be the power of it — but who had slept like the rest in the tarrying of the Bridegroom, that they might be ready to go in with Him. With life and the Spirit it might be thought what more could they want; but they slept, and the Lord wanted His own to be awake in the affections of their hearts instead of this. And so there was just time enough between the cry that woke them and the coming to put themselves in the attitude in which they would like the Lord to find them at His coming. Their preparedness was not their title to go in — this was what the gospel had brought them; but it was the state suited to Christ of those who had their title. And in grace the five wise were ready. (Cf. Heb. 9: 28.) I note here several points that show how it is not a parable for the remnant on Jewish ground waiting for the Messiah. First, that it is a state of things that the Kingdom of Heaven becomes likened to; i.e. the Christian profession in contrast to a replacing what was Jewish. Second, the remnant does not go out to meet the Messiah: He comes to them suddenly where they are. Third, they have not what answers to the oil, i.e. the Spirit before He comes: the millennial giving of the Spirit is after He comes. (Joel 2) Fourth, there is nothing that we know of as to them answering to their going asleep after they had gone out; the time of their manifestation and testimony will be rather one of trial — such as would make this impossible. The parable can then only apply to those of the Christian profession — His household as introduced in Matt. 24: 45 — and the application will terminate when the Lord comes and takes all who are His into the heavenly glory; hence the way verse 13 is left vague without the defining words the ordinary text adds.

Nor is the following parable one of the Kingdom of Heaven, seeing it is a question of those to whom gift has been committed and the principle of true service. Read "It is as a man," etc. Observe the distinction between the spiritual gift and the natural capacity of the vessel — the more necessary because we in English have taken the word "talent" from the one and applied it to the other. The gifts differed in measure (cf. 1 Cor. 3: 5), and there was a relation between them and the natural capacity, as for instance where the Lord makes a man an Evangelist, he will be able to address an audience and not have to write his sermon. But no cultivation of the natural ability could make it into a gift from Christ. This is of the essence of the teaching; for the bestowal of the gift makes me responsible to Him for the exercise of it without waiting for human authorization or aught else. When the time comes for the Lord to make a reckoning with his servants, we find what the spring and power is for thus exercising it; namely, simple confidence in the Lord who bestowed the gift. He who had received one talent and hid it in the earth did not know his Lord's heart; but in the judgment he is taken on his own ground and convicted of being wicked and slothful: what he had is taken from him and given to him who made most use of what was entrusted to him, and he is cast into the outer darkness. For the possession of gift does not necessarily suppose the divine nature or any real relationship with God. Two things enter into and form the reward of the faithful servant — faithful in few things he is set over many things in the kingdom, but besides that, he enters into "the joy of thy Lord."

The course of events is now prophetically resumed at the point at which it was broken off in Matt. 24: 31. Up to that it had been given as especially affecting the Jew. General instructions followed as to those left in the place of waiting for the events fore-announced, which assumed a particular form, i.e. answering to the Christian profession in the three parables. (Matt. 24: 45 to Matt. 25: 30.) From verse 31 the Gentiles come in view. For when the Son of Man shall come (according to Matt. 24: 30, 31) in His glory and all the angels with Him, i.e. back to this world,  - it is an earthly scene — He sits upon the throne of His glory, and all the nations are gathered before Him. His coming fighting from heaven according to Revelation 19 is over; it is now a sessional judgment of the living nations outside those disposed of in Revelation 19 and begins by a separation as a shepherd can divide his sheep from the goats. The ground of judgment is then found to be confined to the simple issue of how they received the brethren of the Lord who had been sent to them with the Gospel of the kingdom. (Cf. 24: 14.) Note how distinct from every point of view the judgment of the Great White Throne in Revelation 20 is. As to place, — here, when the Son of Man comes and sits upon the throne of earthly glory. where nations (not of course of the dead) can be gathered before Him - there heaven and earth have fled away from the face of Him who sits there. Here it is the nations of living men on earth; there it is the dead, whom the sea and death and Hades gave up in resurrection — who are the subjects of judgment. Here the ground of it is the way the Lord has been treated in the persons of His brethren — messengers. There it is the works of those of whom by far the larger part never had any such messengers sent them — never heard of Christ. Here the righteous get their award as well as the cursed. There nothing takes place as to those whose names are written in the book of life: only those whose names are not found therein are judged according to their works written in the books that are opened, and cast without one exception into the lake of fire. Only note that the judgment of the quick as here is as final, being before Christ, as the dead there: the cursed depart into everlasting fire prepared for the devil and his angels, as the blessed into the kingdom prepared for them from the world's foundation, and into everlasting life. It is to be carefully noted also that there is no room for the cringing submission of any here wrung from them through fear, that Psalm 18: 44 speaks of (cf. Deut. 33: 29 [=Heb.] Ps. 66: 3 [cf. Ps. 81: 15]). The connection in which this expression occurs shows it belongs rather to the period of warrior judgment that precedes this sessional one, by which the Lord has disposed of the western powers, and all that shall be associated against Him under Antichrist and the beast's power. The result of this judgment would be, a kingdom composed at first only of the sheep, of those for whom it had been prepared from the earth's foundation. The almost universal revolt of the end when Satan is loosed from the bottomless pit is accounted for by a thousand years of generations from these blessed ones who do not inherit grace or the divine nature any more then than now. But the saints are faithful all through.

Matthew 26 brings us to the closing scenes. The Lord announces to the disciples the day of His crucifixion. The council of the priests, scribes, and elders may settle that it should not be on that day, but in vain: the Passover of so many centuries' observance was to have its fulfilment. But the uproar they feared did not take place: there was no one to make it. From verses 6-16 is introduced parenthetically, as in Mark, giving what led Judas to go to the chief priests — "now when" (tou de Iesou genomenou) not fixing the time; from John we know it was six days before the Passover. The woman's (from John we can say Mary's) appreciation of Him drew out Judas into action. In the house of Simon the leper, Mary found opportunity to express how He filled her heart. With her store of very precious ointment she anoints His head here — as suitable to His presentation in Matthew as Messiah, as His feet, recorded in John; she poured the ointment on both; but the Spirit gives the record in each according to the divine plan that inspired each. The disciples, Judas leading in it as we know from John, were indignant and condemned the expression of her devotedness as waste. They could have appreciated the expenditure if the poor had been the object. But it was not for disciples she was acting, and Jesus, to whom it was done, takes her part — it was a good work though not what is so appraised by even true disciples. The poor were always with them to be cared for, for it is His will they should, though not in Judas' mind for a moment — "But me ye have not always." How blessed for Mary to have been so in God's mind about God's object in the instincts of communion, that she was ready to seize that last opportunity for expressing her love in a way divinely suitable to the Person, the moment, and the whole circumstances. And the Lord gives to her action all the value of His intelligence of what was before Him: "She did it for my burial." And being just the true expression of what He looks for as the fruit of the gospel reaching the soul, He wills and announces that it should be inseparably attached to the proclamation of it throughout the world. The effect on Judas is that he goes to the priests to make a bargain with them for His betrayal. And they "weighed" to him the goodly price Zechariah had announced beforehand (the Spirit using the word of the prophet: they were so anxious to seize the opportunity that they paid the cash down). And from that time Judas sought suitable occasion (eukairian) to carry out the agreement.

The first day of unleavened bread having come, the Lord gives the disciples directions for the Passover, during which Judas is marked out. (Cf. Mark for the details by which they find a suitable house with a large upper room furnished and prepared.) Jesus says, "One of you shall deliver me up." In touching distrust of themselves, confiding absolutely in His Word, each one of them says, "Is it I, Lord," though with real sorrow at the thought of it. It was to be the one whose hand would be with Jesus in the dish — the mark of identification being even more direct as we know from John. "Woe unto that man," etc., has no effect in arresting Judas. Satan had entered into him, we learn in John, with the sop and last of all he actually says, "Is it I, Rabbi" (not "Lord" as the rest), lest I suppose, the attention of the rest should be directed to him by his silence; and having been answered in the affirmative (Matt.) he went immediately out (John 13: 30), so that he was not present at the institution of the Supper, here given in its simplest elements — the bread was His body, the cup "My blood of the New Covenant" which is shed for many for the remission of sins, the ground of all the blessing to be brought in by the New Covenant. For the blessings of it are ministered in Christianity before the Covenant is established — the Lord here indicating the first of them, the remission of sins; and this not confined to Israel, but "for many"; though the Lord passes on in thought to the resumption of His relations, in joy too, though in a wholly new way (kainon), with the true remnant of His people in the kingdom of the Father — here then the heavenly side of the kingdom in which the righteous are to shine forth as in Matthew 13. And having sung (humnesantes only occurs intransitively here and Mark in N. Test., and in LXX, Ps. 65: 13), they went out into the Mount of Olives, and the testing of the last scenes begins for the disciples. The Lord Jesus calmly warns them of it. They should all be stumbled in Him that night: for Zechariah 13 was to be fulfilled — the Lord was about to come under the effect of God's governmental hand upon Israel and be smitten, — not in atonement to gather together in one the children of God that were scattered, though it was upon the Cross the smiting took place in which atonement was wrought; but here the effect is that the Shepherd being smitten the sheep of the flock are scattered.

The nation was under governmental wrath from God because of their sins; these had reached their culminating point in the rejection of the Messiah and involved for Him that instead of the kingdom, He got the Cross, lifted up of God to be Messiah and thus presented to Israel, He was now to be cast down (Ps. 102) and get nothing (Dan. 9) Thus, — so fully had He identified Himself in grace with the people, — their state involved His smiting. When this took place on the Cross He who had given Himself up to be the victim was made sin, and endured the judgment of God due to it, glorifying Him absolutely as to what sin was and is, thus laying the ground in righteousness for the wrath that was upon Israel being only governmental; to issue in blessing instead of being their destruction, as well as for the accomplishment of the eternal counsels of God. But here it is not the atoning aspect of His death that is before the Lord, but the governmental hand of God upon Israel and upon Israel's Shepherd, under which the sheep of the flock are scattered. And after resurrection He appoints Galilee as the rendezvous of the sheep. Peter is forward to express his true affection for the Lord, but without that knowledge of himself that would produce distrust of self; and he even ventures to take up the warning of the Lord that all would be offended in Him, to except himself — Though all should be, he never would. And when, further, it is made known to him by the Lord that before cock-crowing he would deny Him thrice, he protests that though he must die with Him he would in nowise deny Him in which all the disciples now join.

Gethsemane was now reached, and, leaving the body of the disciples to pray, He takes the three who had been the witnesses of His glory on the Holy Mount to be with Him; and we are allowed to know that what was before Him was pressing on His spirit. "He began to be sorrowful and sore troubled," and spoke of it to them, asking them to watch with Him But none of them could enter into the character of that sorrow. He leaves them and presents it before the Father, the only One who could, in the communion in which He ever walked with Him. It would be there, all the immensity of it would be known in the soul; in His very perfection He shrinks from the cup of Divine Judgment due to sin, but gives Himself up in perfect obedience to drink it. The poor disciples who slept in presence of His glory, do so now in presence of His suffering, and He warns them, "Watch and pray, that ye enter not into temptation," the way to go through it when it comes, in distrust of self and dependence upon God, of which spirit Peter illustrates the opposite. The spirit was willing, as in his case indeed, but the flesh is weak, and he had not learned this. But "That ye may not enter into" seems to go further than a distrust of self that leads me to pray that I may not be exposed to the circumstances that test me. "Lead us not into temptation" would be more simply this. Is it that the spirit of watchfulness and dependence would be itself the preservative, and the circumstances would not become temptation? (Note that the latter clause of verse 41 is before the Spirit was given: now the same allowance can hardly be made for us.) The perfect expression of it all is found in the blessed Lord; absolute dependence in confidence and perfect obedience maintained in communion with His Father when the crucial test had come. "If this cup cannot pass away unless I drink it, thy will be done." All had been gone through with the Father, and now He gives Himself up in peace to meet what was necessary to the accomplishment of the Divine will. "Rise, let us be going; behold he is at hand that doth betray me." And Judas, with his "Hail, Rabbi," gives the treacherous kiss, the sign as to who they should seize. It was not the time for resistance, as one of them striking with his sword the high-priest's servant. He might have called on His Father for twelve legions of angels; but how then should the Scriptures be fulfilled, as again He takes this ground with the crowds who came out against Him as a robber, with their weapons: all took place that Scripture might be fulfilled. At this point all the disciples forsaking Him fled. And Jesus was led away to Caiaphas where the scribes and elders were assembled: Peter following afar off, even into the palace sits among the officers to see the end. The council of leaders is now occupied with seeking false witness against Jesus. But He is condemned for His own testimony to the truth. Silent until the judicial oath is administered, though He could not deny that He was the Son of God, all was over on that ground; henceforth it was a question of the Son of Man sitting at the right hand of power, and coming in the clouds of heaven, whom they would see. Upon this they pronounced Him worthy of death, and subject Him to every insult and outrage, while Peter, so near at hand as we know from Luke, that he can catch the Lord's eye, three times over at the taunt of servant-girls and others, and finally with cursing and oaths denies that he ever knew Him The cock crowing recalls the warning of Jesus, and he went out and wept bitterly. But what a scene it is — all hearts put to the test in presence of that only perfect One going through all to accomplish Scripture and the will of God expressed in it.

Matthew 27 opens with the formal council (see Mark 15: 1; Luke 22: 66) at which it was resolved to deliver Him to the Gentile power as the Lord had foretold they would (Matt. 20: 19), and we find Him before Pontius Pilate. Judas, when he saw that the Lord was allowing things to take their course, for His hour had come, filled with remorse, penetrates in his terrible earnestness even into the naos where none but priests had access, to give up the thirty pieces of silver, declaring that he had betrayed innocent blood. But that was nothing to religious leaders who, having no scruple as to betrayal and suborning false witnesses and murder, can yet carry out their religiousness as to the disposal of the money: not fit for the treasury as the price of blood, it can be used to buy a field to bury strangers in. And they were thus fulfilling prophecy. Before Pilate Jesus confesses the truth when the question is put to Him, "Art thou the King of the Jews?" but takes no notice of the accusations of the priests and elders. The mockery of judicial forms is not given us further here. Pilate proposing to cut it short by putting it to the populace whether he should release Barabbas or Jesus, according to his custom at the feast, for we are told he know that for envy they had delivered Him: he received a warning, too, from his wife because of a dream. The multitude, led by the priests and elders, demand Barabbas and that Jesus should be crucified, Pilate asking what evil He had done: but they cried out the more, "Let him be crucified," all idea of charges being dropped. In vain Pilate seeks to absolve himself from the guilt of judicial murder by washing his hands before the multitude. The people — "all" — are willing enough to accept the responsibility — pronouncing their own sentence, "His blood be on us and on our children." Then Pilate releases Barabbas and, having scourged Him whom he had just before declared to be just, he delivered Him to be crucified. It was now the brutal soldiery's opportunity, for all hearts must be manifested in His presence; and they used it with a terrible will. And having crucified Him they parted His garments, actually fulfilling Scripture all unconsciously to themselves in the way they did it. Two robbers are also crucified with Him the passers-by revile Him with mocking gestures. Even the religious leaders must come along to mock, and little knew the truth of what they say, "He saved others, himself he cannot save." How well they knew the place He took as King of Israel (cf. Mark); and His moral perfection in it had not escaped them, "He trusted in God." Even the robbers found time amid the agonies of their lingering torment to heap reproach upon the crucified One by their side. Note, this does not involve that both did — it would appear not, from Luke — but the scene was thus further characterized. Clearly Scripture would have us to know that a change took place at the sixth hour when there was darkness over all the land to the ninth hour: His cry then indicates what that change was. Up to it He had through the eternal Spirit offered Himself up to be the victim. Then there was the imposition of sins and He who knew no sin made sin, and the consequent hiding of God's face — He was forsaken of God. All that He had up to this suffered from man's hand, (and we know from Psalm 22 how He felt this,) is distanced immeasurably by what He suffered from God's. How fitting that there should be darkness over all the land, or "earth" (as translated in Luke, who notes also that "the sun was darkened"), as He drank that dread cup till He had finished it — infinitely, as He alone could, enduring the judgment of God against sin, He was able to exhaust it. Though it is only where the divine side is brought in, in John, that we learn what the loud voice declared — i.e. His own consciousness of it — "It is finished." Immediately the veil of the temple was rent, in such a way, too, that it could only have been by the hand of God — blessed witness that He could now come out from where He had been hidden under the law, in the full revelation of Himself and introduce us into His presence; for the blow of divine judgment against sin that rent the veil, had removed the sin that would have shut us out; and all that God is had been glorified in doing it. Besides, what was of such deep moral significance, signs of power accompanied His death, as the earthquake and rocks rending, and more wonderful still, graves of the saints were opened, and their bodies came out of them after His resurrection, — for He must be the first that rose from the dead (Acts 26: 23) — and appeared to many. Signs they were that carried conviction to the centurion and those who watched, of the glory of His Person as the Son of God. Amongst them were the Galilean women who had attached themselves to Him. Had men made His grave with the wicked? God disconcerted their plans and ordered it should be with the rich, Joseph of Arimathea coming forward to lay Him in his own new tomb; Mary of Magdala and the other Mary noting the spot. Meanwhile if disciples had failed to lay it to heart, the chief priests and Pharisees had not forgotten that "while He was yet alive" He had announced that He would rise after three days, and so they secured a watch from Pilate to make it as sure as man could make it that they would have no more to do with the Son of God — strange precaution to have to take against a "deceiver," or that the disciples' possession of His corpse could have been an "error worse than the first." But thus they were only securing for themselves the irrefragable testimony of His resurrection; another earthquake and an angel from heaven to roll away the stone with a "look" or "appearance" like lightning and raiment white as snow so that for fear the keepers shook and became as dead men; yet they could take large money to declare they had slept (which would have been death to them by law, hence "we will persuade him and free you from care," ver. 14) and that the disciples had stolen Him.

It is clear that verse 1 (of Matt. 28) records a visit of the Marys "as it was the dusk" of the next day after the Sabbath, beginning at 6 p.m. — (Mark mentioned their purchase of spices to embalm Him, "the Sabbath being now past") — they come "to look at the sepulchre." Verse 2 would relate then to what had preceded their visit the first thing in the morning of the first day of the week. When they arrived the stone was rolled away (Mark 16: 4) — how, the guard only had been witnesses. But the women, from their visit Saturday night, and now with all changed, the stone rolled away, and the tomb open and an angel to tell them He is risen, have the strongest testimony for the faith of their souls of the resurrection, and were now to announce it to the disciples, the angel already indicating Galilee, the scene of the Lord's chief labours among the despised remnant, as the rendezvous — "There ye shall see Him." As they go, Jesus Himself meets them with the positive direction that they go into Galilee. The facts of the resurrection and what followed are few in Matthew, tending the more to impress that the mind of God in this gospel is to present the renewal on resurrection ground indeed, of Christ's relations with the remnant of His people. There He takes His place as having all power given Him in heaven and earth, and hence all nations were to be the sphere of their testimony to make disciples of them and baptise them to the full name in which God was now revealed.

Greek Synonyms

Greek Synonyms.

J. A. Trench.

from 'Truth for Believers' Vol. 3. — Miscellany.

TO LOVE; HAVE AFFECTION FOR.

FOR both agapao and phileo the A.V. translators have only one word — "love"; and, though it might be hard to find another rendering, a very real distinction of Scripture is sometimes thus lost. agapao is the word of ordinary use, phileo being found but seldom. It is not the strength or intensity of the love that makes the difference, but rather the character and scope of it.

The usual meaning of agapao in classical Greek in regard to persons is "to welcome"; it is the broad generic term for loving, capable of many applications. It is used of the love of God towards the world (John 3: 16), as well as toward His people (1 John 4: 10, 11); also of the love of man toward God (Matt. 22: 37; Rom. 8: 28; 1 Cor. 2: 9; 1 Cor. 8: 3). It is the word for Christ's love to His own (John 13: 1), to the individual as well as to the Church. (Gal. 2: 20; Eph. 5: 25.) It is used by the Spirit of God in Scripture to express the sovereignty of God's love. God loves because He is love, and apart from any consideration of the worthiness of the object.

phileo (from philos, "friend, dear"), on the other hand, is of narrower bearing; it describes the intimacy of love, and is more instinctive and emotional, the love of feeling and endearment, of personal affection; hence this last is never the subject of command, as agapao often is. The two verbs are found together in Proverbs 8: 17 (LXX). Wisdom says "I love (ag) them that love (phi) me." And, once the distinction is grasped, it may be traced through the use of them, even where apparently they are interchangeable, It, is used for the expression of love, and may sometimes mean (as kataphileo) "to kiss."

In John 3: 35 we learn that "the Father loveth (ag) the Son, and hath given all things into his hand." The English is alike in John 5: 20; but here, in presence of the surging enmity of those of Jerusalem, the Lord Jesus retreats into His known place in the most intimate love of the Father; "the Father loveth (phi) the Son," and we have the Father's resulting resolve that all men shall honour Him, and the measures taken to secure it. In John 11: 5 we have the formal statement of the place the little circle at Bethany had for the heart of the Lord Jesus: "Jesus loved (ag) Martha, etc. But the sister's appeal (ver. 3) goes upon the ground of what they had the best right to know, namely, the personal affection of the Lord for their brother, "he whom thou lovest (phi) is sick," and it is this that comes home to the Jews when they see Him weep. "Behold how he loved (phi) him" (ver. 36.) In John 14, as all through these wonderful chapters of intercourse with His own, the general word for love, agapao, is used, except at John 16: 27, which makes the change the more marked; indicating the very special character, personal and intimate, of the Father's love for those who have found a common object of love in His beloved Son, "the Father himself loveth (phi) you because ye have loved (phi) me," etc.

But perhaps our greatest loss has been in missing, through the one translation "love," the delicate and subtle forces of grace that appear in the ways of the Lord with Peter in John 21 by the use of the two words. Peter, though in a way restored after his failure, had need to be restored to communion with the Lord. Not a word had passed as to it during the meal; but now, probably in allusion to Peter's boastful confidence in himself, that had been the root of his fall, "Jesus saith, Simon, son of Jonas, lovest (ag) thou me more than do these?" using the ordinary word. Peter can only cast himself upon the Lord and answer, "Thou knowest that I am attached (phi) to thee," using the word of endearing affection. Again the Lord puts the question, using still the general word "lovest (ag) thou me?" Peter replying by phileo. He saith unto him the third time, "Simon, son of Jonas" — but now in grace adopts Peter's word as appropriate — "art thou attached (phi) to me?" "And he saith unto him, Lord, thou knowest all things, thou knowest that I am attached (phi) to thee."

The force thus given to the word phileo may be further seen in its being used of father and mother in Matthew 10: 37 and one's own life in John 12: 25. Paul uses it only twice: 1 Cor. 16: 22 in full keeping with what we have found to be the rule in other passages, and in Titus 3: 15.

There is one other rendering of phileo in the three Synoptic Gospels in the awful case of Judas' "kiss," the outward sign of endearment, made possible by the terms of familiar intimacy to which he had been admitted with the Lord: "Mine own familiar friend . . . hath lifted up his heel against me."

It may be noted that the substantive agape, "love from the same root as agapao, first appears as a current term in the LXX of the Song of Solomon (in eleven places and also in Jer. 2: 2), from which it passes into its full place in the N.T. for "God is love." Divine love was necessarily an unknown thought outside of revelation. It is rendered "charity" in 1 Cor. 13 and some other places in the A.V. as well as "love" generally, which ought always to be its translation.

FORGIVENESS — REMISSION.

THERE are two words, aphesis and paresis, thus rendered, the former being of very constant use, and the latter occurring but once.

aphesis (from aphiemi, to "let go" hence, "to let go free from a charge") was to be characteristic of John the Baptist's testimony, "to give knowledge of salvation to his people by the remission of their sins." (Luke 1: 77.) Hence we find him preaching "the baptism of repentance for the remission of sins." (Mark 1: 4; Luke 3: 3.) To let go free of charge by God is necessarily in righteousness, hence we read in Hebrews 9: 22 that "without shedding of blood" there could be "no remission." We also find that the cup at the institution of the Lord's Supper (Matt. 26: 28) was the symbol of "the blood of the New Covenant, which is shed for many for the remission of sins." aphesis is identified with redemption in two passages. (Eph. 1: 7 and Col. 1: 14.) In Luke 24: 47, the ground having been laid in Christ's death, the testimony of it is sent forth by the risen Christ: "repentance and remission of sins" was henceforth to be "preached in his Name among all nations, beginning at Jerusalem." Hence in Acts 2: 38, to those who were reached in conscience by the testimony of Peter, remission of sins was presented as the first characteristic blessing which became theirs by taking upon them Christ's Name. For "Him hath God exalted by his right hand," he further witnesses in Acts 5: 31 to be "a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins"; in Acts 10: 43, opening the door of the Kingdom still wider to the Gentile audience gathered with Cornelius, he is able to bring forward the testimony of all the prophets "That through his Name whosoever believeth in him shall receive remission of sins."

From Acts 26: 18 we know it was part of Paul's commission, even as he first preached it in the Gentile city of Antioch. (Acts 13: 38, 39.) One more passage (Heb. 10: 18) identifies it with the remembrance of sins no more, now enjoyed by the Christian, and to be made good to Israel under the New Covenant, verses 16, 17. It is aphesis in all these passages, which are all its occurrences save Luke 4: 18, where it occurs twice as "deliverance" and "liberty," and Mark 3: 29, where it is "forgiveness."

aphesis is better translated by "remission"; to forgive, as a gracious act towards another, is charizomai, as in Ephesians 4: 32; Colossians 2: 13; 3: 13; etc.

paresis (from pariemi, "to let pass, relax") occurs only in Romans 3: 25, where the A.V. renders it "remission," not observing the distinction that the passage makes between God's ways as to the sins of those before the Cross, and after it, now that propitiation has been made through faith in His blood. The more the place of "remission" is seen, as in the texts quoted above, the more the importance of the change or word will be felt here where we must read "for the passing over [see margin] of sins done aforetime, through the forbearance of God." The Cross declared God's righteousness in so passing over the sins of past ages, while at the same time it laid the ground for Him now to be "Just and the justifier of him that believeth in Jesus."

It was not that under the law there was not provision by which a sinner of Israel might have the forgiveness of sins, but every fresh sin had to be met with fresh sacrifice and fresh forgiveness. And even on the great day of atonement there was a "remembrance again" made of sins every year. Moreover; the prophets, as David, in Ps 32; Ps. 85: 2; Ps. 103, etc.; Isaiah in many, passages; Jeremiah in connection with the New Covenant (Jer. 31) — all of them, as Peter can say, had borne testimony to the forgiveness of God. But it was not the revealed ground upon which they of old stood; that could not have been before the Cross declared God's righteousness in sin's judgment; it would have taken out from Judaism before the time, as Hebrews 10: 2 shows. Hence the change of word by the Apostle in Romans 3: 25. Theirs was not the aphesis of accomplished redemption, not the "no more conscience of sins" — that is characteristic of the Christian position.

TO DESIRE, WILL, PURPOSE.

BOTH boulomai and thelo, which latter word is of much more frequent use, are translated "to will" and the latter "to desire," with other variations of both in the A.V.

The distinction of the two words seems to be justly designated (at least as to their N.T. use) thus: thelo expresses in general "to exercise the will" — the will which proceeds from inclination or desire. boulomai is the will which follows upon deliberation, and involves a carefully weighed purpose.

They occur together in Matthew 1: 19; Joseph not desiring (the) to expose Mary publicly, purposed (bo) to have put her away secretly. In 1 Timothy 5: 11 as to the younger widows not being put in the list, they will (the), their desire is, to marry; in verse 14 Paul's deliberate judgment and will is that they should: "I will (bo) therefore."

In Philemon 13 the Apostle "would have" (bo) was desirous of keeping Onesimus with him, but without Philemon's mind "willed (the) to do nothing." Also in 1 Tim. 2: 4, as to "God our Saviour, who desires that all men should be saved," it is thelo; see Ezekiel 18: 23 (LXX lit.). "Have I any pleasure at all that the wicked should die? (with which may be compared 1 Cor. 12: 18, As it hath pleased [the] him," and 1 Cor. 15: 38); in 1 Tim. 2: 8 it is boulomai, as in 1 Tim. 5: 14, "I will therefore," the active wish being implied.

For thelo see more fully John 6: 67, "Will ye also go away?" not simply the act, but the will to do it; "is it your will or disposition?" "Are ye also disposed to go away?" Luke 15: 28, "he was angry, and 'would' not go in"; Mark 6: 19, "would have killed him." 1 Cor. 10: 27, "and ye be 'disposed' to go." Matthew 17: 12, "whatsoever they listed." Compare the use of thelo for "I would" and "would not" in Romans 7: 15, 16, 18, 19, 20, 21, in opposition to "I hate," "I do." Also 1 Cor. 7: 7, "I would that all men were even as myself." Romans 9: 16, "it is not of him that willeth." Mark 9: 35; 12: 38, may be added where it is "desire" and "love."

For boulomai see Matthew 11: 27, "He to whomsoever the Son will (or 'wills to') reveal him." Hebrews 6: 17, "wherein God, willing more abundantly to show unto the heirs of promise, the immutability of his counsel." (The word "counsel" is the substantive boule: it occurs ten times so rendered in the A.V.) So 1 Cor. 12: 11 of the "Spirit dividing to every man severally as he will." James 1: 18, "of his own will" — "having so purposed or willed"; it was the fruit of His own mind, and so a free gift, verse 17. 2 Peter 3: 9, "not willing that any should perish, but that all should come to repentance," thus becomes clear as the expression of His purpose. Verse 5 may be referred to for the force of thelo; "this they are willingly ignorant of," or "this is hidden from them through their own wilfulness."

With the above may be compared the judicial "will" or "would" (boulomai) of Acts 18: 15; Acts 22: 30 Acts 23: 28; Acts 25: 22; Acts 28: 18; and Pilate's use of it, in putting the momentous decision to the Jews. (John 18: 39.) In 1 Tim. 6: 9 it will be seen that "will be rich" (So) includes the idea of purpose; as also James 4: 4, with regard to the friendship of the world.

Ephesians 1: 11 brings together the substantives formed from the two words; "after the counsel (boule) of his own will (thelema)." The latter is used in Eph. 2: 3, "the 'desires' of the flesh and of the mind"; and the consistent distinction of the former is maintained in 1 Cor. 4: 5, "and will make manifest the counsels of the hearts."

boulema only occurs in Acts 27: 43, translated "purpose," and Romans 9: 19, "will."

prothesis is another word connected with "purpose" which is its fitting translation; it is, according to the verb protithemi, what I set before myself, and so propose and determine. See for the verb Romans 1: 13 and Ephesians 1: 9. The substantive, prothesis, is found in connection with the "showbread" in its physical force of setting forth, or placing a thing in view (Heb. 9: 2)  - the O.T. expression for the rite of the "setting forth of the loaves"; but, following the verb, it is "purpose of heart" in Acts 11: 23 (cp. 2 Tim. 3: 10), and in five other passages applied to the purposes of God's heart: Rom. 8: 28; Rom. 9: 11; Ephesians 1: 11 (where it is closely associated with boule and thelema); Eph. 3: 11; 2 Timothy 1: 9.

TO WORSHIP, SERVE.

THE word of most frequent use for worship is proskuneo, from pros and kuneo, "to fawn or crouch," and "to kiss." Its first use in Scripture is in Genesis 18: 2 (LXX) when Abraham prostrates himself on the ground. (See also Gen. 19: 1). Job 31: 27 may have reference to an act of worship. It takes in (as worship once did in English, see 1 Chr. 29: 20) all acts of outward honour, such as kneeling, prostration, which were paid to kings and other superiors, as well as to a divine person, or one regarded as such. (Cp. Matt. 18: 26; Acts 7: 43; 10: 25; Rev. 3: 9; John. 4: 22, 23; Rev. 13: 12, 15; Rev. 16: 2; Rev. 19: 10, etc.) So that the word in itself does not determine whether the homage is rendered as to God (which is its most constant use) or not. It might in most passages be translated "do homage."

latreuo is another word three times translated "worship," of which, however, the usual rendering is "to serve." Connected as the word is with latron, "hire," its original force is "serving for hire," not of compulsion like a slave. But Biblical Greek has raised the word, with its substantive latreia, "service," to higher use, so as never to express any other service but that of God, or of false gods. Thus it most fully answers to the present sense of "worship," and all true service partakes of this character. The Lord meets Satan's proffer of the kingdoms of the world — "If thou wilt fall down and worship (prosk) me" — with "It is written, thou shalt worship (prosk) the Lord thy God, and him only shalt thou serve (latreuo)," thus using both words. (Matt. 4: 9, 10.)

Compare as to the force of latreuo: Luke 1: 74; Acts 7: 7; Acts 24: 14 (worship); Heb. 9: 14; Heb. 12: 28; Rev. 7: 15; Rev. 22: 3; for the worship of idols: Acts 7: 42; Rom. 1: 25. It is applied also to the services connected with the first Covenant: Luke 2: 37; Acts 26: 7; Rom. 9: 4, and Heb. 9: 1, 6 (latreia), with the omission in the original of "divine" and "of God" (as if no longer to be 'recognised as such) obtruded in each case in the A.V. See also Heb. 8: 5; Heb. 10: 2 ("worshippers"); Heb. 13: 10. Other passages are Phil. 3: 3; Acts 27: 23; Rom. 1: 9; 2 Tim. 1: 3; Rom. 12: 1, and, in total contrast, John 16: 2 (latreia). These are almost all the occurrences.

"Worship" is also given as the rendering of two words used in Acts 17. In verse 23 it is for eusebeo, with which may be compared the adjective euseben, "devout" (Acts 10: 2, 7 and Acts 22: 12) and the substantive eusebeia, so often found as "godliness," or perhaps better "piety" in the Pastoral epistles and 2 Peter. It embraces not only the reverence well (eu) and rightly directed to God, but similarly to parents and others, though the first is the general use of the forms of the word in Scripture. It may be rendered in Acts 17: 23 "Whom therefore ye reverence, not knowing (him)."

therapeuo (from therapon, "an attendant") in Acts 17: 25 is "to serve," "render service to" (A.V. "worship"), constantly used for curing and healing in the Gospels; it is nowhere else translated "worship."

One more word, used in this address of Paul in its substantival form, sebasma, "devotion," Acts 17: 23; and 2 Thess. 2: 4, "that is worshipped," leads us to the only passage where the verb occurs, sebazomai, "worship," Rom. 1: 25, which is from sebas, "reverence" or "awe." The substantive expresses the object of veneration, altar, image, or shrine, in heathenism, and not "devotions," which has ceased to have this meaning in modern English.

WORD — WORDS.

BOTH rhema and logos are translated "word" and "words." rhema is the saying, the thing spoken (ero, eireka, "to speak"); it is more individual than logos, standing in relation to it rather as a part to a whole. logos includes the thoughts as well as the utterance. Compare the use of the French mot with parole.   1

The words have been thus distinguished; logos is the deeper, fuller word; it is the revelation of what is in God, in His nature and character — His love, His ways — in short, all that He communicates rhema is the actual communication. logos (from lego, "to speak") is that which is known in the mind, and known by expressing it. I cannot think without having a thought, and logos is used for that, and the expression of it: it is the matter and form of thought and expression, as well as the expression of it. It is a word so large in sense as to be very hard to express; rhema is the actual utterance.

If this distinction be borne in mind, the following passages will be the better apprehended. For logos, Matt. 13: 19; Mark 14: 39, "word" not words (compared with Matt. 26: 44); Mark 7: 13; Mark 16: 20 Luke 1: 2; Acts 4: 31; 6: 4. Rom. 9: 6 Heb. 4: 12; Heb. 6: 1; James 1: 18; 1 Peter 1: 23. And it will be understood how characteristic logos is of John's writings: John 1: 1, 14; John 5: 24, 38; John 8: 31, 37, 43; and in verses 51, 52, and 55 (where it is the same "word" instead of "saying," as in the A.V.); John 10: 35; John 14: 23, 24 ("word" and "words," not "words" and "sayings," as the A.V.); John 15: 3, 20; John 17: 6, 14, 17; 1 John 1: 1.

Yet the Apostle also uses rhema; John 3: 34; John 6: 63, 68; John 8: 47; John 12: 47, 48; John 14: 10 John 17: 8. Compare also Matt. 4: 4; Eph. 6: 17 (not the book merely, but the text); Matt. 26: 75; Luke 5: 5; Rom. 10: 8, 17; Heb. 1: 3; Heb. 6: 5; Heb. 11: 3; 1 Peter 1: 25. These will suffice to illustrate the use of the word, which has the force more of individual utterances, divine communications.

lalia (from laleo, "to talk, utter a sound") is, as a substantive, of much more limited use, as it is of meaning, being in fact only found in Matt. 26: 73= Mark 14: 70; John 4: 42 (cp. logos, ver. 41); and 8: 43. But the constant use of the verb for the fact of uttering human language (Matt. 9: 33; Mark 16: 17; Acts 2: 4; Acts 18: 9), and in such expression as "He spoke saying" (cf. Mark 6: 50; Heb. 2: 2) sufficiently defines its force. John 8: 43 brings logos and lalia together in a way that illustrates their respective meanings; logos is the matter of those discourses, the word itself; lalia the outward form and utterance which His word assumes. They did not understand what He said (lalia), because they did not take in His thought (logos); as it has been said, "In divine things one does not learn the definitions of words and then the things; one learns the things, and then the meaning of the words is evident." There could not be a more important principle.

PECULIAR (PEOPLE), PURCHASED POSSESSION.

THE word "peculiar" in the phrase "a peculiar people" occurs twice in the New Testament: Titus 2: 14 and 1 Peter 2: 9, as the rendering of two Greek words, periousios (from peri and ousia, "being beyond, abundant"), which only occurs in Titus, peripoiesis (from peripoieo, "to acquire, gain"), of more general application in 1 Peter. There is an intimate link between these two texts in that they are but different renderings, as adopted by the LXX, for the same Hebrew word, periousios, being in fact unknown outside Biblical Greek. We must turn then to the Old Testament to enter into its force here. It is to be found in Ex. 19: 5; Ex. 23: 22; Deut. 7: 6; Deut. 14: 2; Deut. 26: 18; and what is but another form of the word (periousiasmos) is employed for the same Hebrew in Psalm 135 (Ps. 134) 4 and Ecc. 2: 8, which last passage is the only one without reference to the chosen people of Israel. These are apparently the only places in the LXX where periousios — asmos occurs. But for the same Hebrew word they have used peripoiesis (at least the verb of it) in 1 Chr. 29: 3 (in the A.V., "of mine own proper good"), and in Malachi 3: 17, where we may more accurately translate "They shall be unto me for a peculiar treasure, saith the Lord of hosts, in the day that I prepare." Peter's use of the word may be compared with the rendering of the LXX in Isaiah 43: 21, which may have been in his mind, where for "formed" they have the verb of peripoiesis, that is, "acquired" or "possessed," "to tell forth my praises."

The Hebrew word signifies "to surround on all sides," hence "to gather together, set apart, reserve, appropriate." Applied to property, it would be the private treasure acquired or possessed by the person himself, as distinguished from what is shared with others: with kings (cf. the passages in Ecclesiastes and 1 Chr.) it would be the private purse as distinct from the public treasury. Now the word "peculiar" came from the Latin peculium, which has very much this force, being used of the private purse which a member of a household was allowed to accumulate and possess for himself, distinct from what must be applied to the good of the family generally. The Greek periousios also has the meaning of "existing, or possessed over and above," with the same exception from the common laws of distribution. The Latin word has been used in these passages by more than one translation of the O.T., and hence passed in an English form into our version in all but Deut. 7: 6, where "special" is put for "peculiar"; and in Malachi "jewels" (with "special treasure" in the margin). Thus the force of these interesting passages in Titus and 1 Peter will be clear — a people for His own possession.

peripoiesis occurs elsewhere. In Ephesians 1: 14 it is rendered "purchased possession," referring to verses 10, 11: the inheritance of all things in heaven and earth which are to be headed up in Christ, and of which in Christ, we have been made heirs (not as in R.V., "made a heritage," confounding the Church with the place of Israel). Till that day of glory the Holy Spirit is given us as the earnest of the inheritance; then redemption will be applied in power to the acquired possession, and Christ and the heavenly saints will formally take the inheritance according to God's purpose (cp. Dan. 7: 13, 14 and 18): hence the expression in Eph. 1: 18, "The riches of the glory of his [that is, God's] inheritance in the saints." In three other passages the word is found much more in its primary meaning of what remains over, is saved, reserved for oneself, and acquired and preserved. We have it thus applied to salvation in 1 Thess. 5: 9, and glory in 2 Thess. 2: 14; and in Heb. 10: 39 to the contrast between those who are "of faith to the saving of the soul" and "the drawers back to perdition."

TO ASK, REQUEST.

BOTH aiteo and erotao are translated "to ask," and in many passages rightly; but some lose much of their force by the translation not preserving a very real distinction between them. aiteo is supplicatory, as of an inferior to a superior — of a beggar asking alms, Acts 3: 2 (ver. 3, where erotao is used, would perhaps indicate a change in tone from the accustomed begging to the more peremptory demand); of a child asking from his parents (Matt. 7: 9), and the disciples from God and the Father (1 John 3: 22; James 1: 5, 6). John uses the word aiteo for "prayer," and never the ordinary word proseuchomai, nor proseuche, "prayer," save in Rev. 5: 8; Rev. 8: 3, 4.

erotao, on the other hand, carries with it a certain equality or familiarity between those of whom it is used, as of king with king (Luke 14: 32). The Lord uses this word of His own asking of the Father (John 14: 16; John 16: 26; John 17: 9, 15, 20) — never aiteo. Martha reveals her unconsciousness of the dignity of His Person in applying this last to Him (John 11: 22), which He never uses Himself.

The passage that has suffered most from the obliteration in the A.V. of the distinction between the words is John 16: 23, which seems to substitute prayer to the Father in the name of Christ, for prayer to Christ directly. Whereas the "ask" (erotao) of the first part of the verse refers to verse 19, "Jesus know that they were desirous to ask (erotao) him." Here the word is used in its ordinary classical sense of "question," not as "prayer" at all, The Lord is leading on their hearts, from the hour of travail that was before them in His death, to the dawn of a new and endless day in His resurrection, when they would have no more questions, all difficulties would be solved. There had, in fact, been two difficulties before them in what the Lord had said in verse 17. Verses 18 to the first clause of verse 23 complete the Lord's instruction as to the first difficulty. In the latter clause of verse 23 He takes up their second difficulty, "Because I go to the Father," and unfolds this first of the consequences of His so going, that now they would be able to "ask" (aiteo) the Father in His Name — to come before the Father in the value of His name as they never had done hitherto, as left to represent Him in the place of His rejection.

Help also may be found as to another passage, where there is confessedly more difficulty in preserving the distinction of the Holy Spirit's use of the two words, namely, 1 John 5: 16. In the beginning of the verse aiteo is used as in the verses receding (14, 15) for prayer. To see a brother sin should lead those who know God's holiness to pray that he might not be cut off as to this life under His government. (See 1 Cor. 11: 30-32.) But there are cases where the heart of the intercessor is checked, and the Apostle would not have the sense of the gravity of sin weakened in such a case. "There is a sin unto death"; this may be the reason of the check. [Peter could not have prayed for the life of Ananias and Sapphira.] But he adds: "I do not say that he shall pray for it." (A.V.) "Pray" is here erotao with the same difference from aiteo that we have seen, namely, "question concerning it." If there was no question, the Apostle would have none raised: "All unrighteousness is sin; and there is a sin not unto death."

PATIENCE.  LONG-SUFFERING.  FORBEARANCE.

IT is important to distinguish between hupomone and makrothumia, -eo. Both are rendered "patience" and "long-suffering"; the latter once "bear long" and once "suffer long." They are found together in Colossians 1: 11, and in 2 Cor. 6: 4, 6, where hupomone is given as the first mark of what commends the "servants of God," as it is the first sign of apostolic power in 2 Cor. 12: 12. They are together, in reverse order (2 Tim. 3: 10) in the Apostle's manner of life. James 5: 11 speaks of the "patience" (hup) of Job, and in verse 10 of the prophets as an example of "long-suffering" (ma), "patience" (A.V.).

hupomone (from hupomeno, "to sustain") is once rendered "enduring" (2 Cor. 1: 6); "patient continuance" (Rom. 2: 7); and this fully enters into the thought of the word; it is a "patient endurance," that does not succumb under trial and suffering. See Luke 8: 15; Luke 21: 19 (cp. Ps. 39: 7, where "what wait I for" is hupomone in the LXX, Ps. 38: 8); Rev. 13: 10; Rev. 14: 12, and in the expression, "he that endureth to the end," Matt. 10: 22 and Matt. 24: 13 (the verb); see also Rom. 5: 3, 4; James 1: 3, 4; Heb. 10: 36; Heb. 12: 1. In Rom. 15: 5 it is traced to its divine source for us; and, though never applied to God directly, because there could be no such testing or pressure in regard to Him, the Lord Jesus in the place He has taken as Man is our perfect example in it, Heb. 12: 2, 3, (the verb), who "endured" the cross, and the contradiction of sinners against Himself; with which may be compared 2 Thess. 3: 5 and Rev. 3: 10.

makrothumia is from makrothumos, "long-suffering." What has been observed as to God in connection with hupomone just serves to bring out the distinction between this word and makrothmia, which, if a trait of grace in the saint, is most fully an attribute of God. The distinction has been put thus by Archbishop Trench: "makrothumia will be found to express patience in respect of persons, hupomone in respect of things"; and scriptural usage, it is believed, confirm this. From Exodus 34: 6 makrothumos, is constantly used of God, in the LXX; for makrothumia, in the N.T. in the same way, see Rom. 2: 4; Rom. 9: 22; 1 Tim. 1: 16; 1 Peter 3: 20; 2 Peter 3: 15 it is the verb makrothumeo in verse 9 "is long-suffering," and Luke 18: 7, "bear long." We may see much of the force of makrothumos in Prov. 15: 18; Prov. 16: 32, where in the LXX it answers to our "slow to anger," though the patient restraint of spirit expressed in the word is not confined to anger. For makrothumeo see Matt. 18: 26, 29; James 5: 7, 7, 8, 10 ("be patient" and "have patience" in A.V.), and more generally 1 Cor. 13: 4; 1 Thess. 5: 14 ("be patient," A.V.). For makrothumia, similarly, see 2 Tim. 4: 2; Hebrews 6: 12 ("patience"). In Eph. 4: 2 and Col. 3: 12, 13, it is followed by anehcomai, "forbearing one another," which would be its manifestation. Expressing then "a long holding out of the mind before it gives room to action or passion," it is applied to God, in His forbearance towards those who provoke Him.

anoche, "forbearance," the substantive, is only found in Rom. 2: 4; 3: 25; but the verb anechomai, as we have seen, occurs in Eph. 4: 2; Col. 3: 13, and in some other places, generally rendered "suffer" in the sense of "bearing with." (It is a compound of this word with kakos that is used in 2 Tim. 2: 24 only — "patient of ills and wrongs.") But as a substantive it has a little more defined sense, being according to classic usage an armistice or suspension of hostilities, and hence of a temporary character. Its fitness will then be seen in Romans 3: 25, 26, to express the difference between "passing over" of sins in the forbearance (anoche) of God before the Cross, and the "justification" of the believer as the result of its finished work. (See paresis and aphesis.)

epieikes (from epi and eiko, to yield) is another word translated, "patient" in A.V. in 1 Tim. 3: 3  - associated there with amachos, "not a brawler" or "not addicted to contention," as in Titus 3: 2, where it is "gentle," also James 3: 17 and 1 Peter 2: 18. In Phil. 4: 5 (in a substantive form) it is "moderation." (See also 2 Cor. 10: 1 for the noun, "gentleness," and Acts 24: 4, "clemency.") Difficult to represent by any one word in English, it is "equity" in contrast to the strict letter of the law, hence readiness to waive all rigour and severity even as to just legal redress (as Bishop Ellicott expresses it); it is the opposite of standing upon one's rights, "mild," "gentle." As compared with praotes, in the expression "meekness (pr) and gentleness (ep) of Christ" (2 Cor. 10: 1), the first would be more the state of the inner mind, the second must necessarily express itself in relation to others. epieikes is used by the LXX. in Psalm 86 (Ps. 85) 5 of the Lord for what answers to our "ready to forgive."

TO KNOW, PERCEIVE, UNDERSTAND.

BY these and other renderings in the A.V. several words in the original are expressed, with no attempt to distinguish them. This may not be always possible in an English version, yet the differences are not unimportant. ginosko (with its substantive gnosis), epiginosko (with its substantive epignosis), oida, and epistamai are the ordinary Greek words. The first two are found together in 1 Cor. 13: in verse 8 there is a knowledge (gnosis) that shall vanish away, for it is explained (ver. 9), "we know (gin) in part," so different is this knowledge, in its present fragmentary character, from what will be "when that which is perfect is come" (ver. 10); which loads to the contrast of verse 12, "now I know (gin) in part, but then shall I fully know (epigin) even as also I am fully known (epigin)." The difference between the two words is the intensive character given to gnosis, "knowledge" (or its verb), by the preposition epi which is added to it, making it "a deeper and more intimate knowledge and acquaintance." Yet only in one passage in the A.V. is this recognized (2 Cor. 6: 9), where epiginosko is rendered "well known." But the following passages in which the compound epignosis Or epiginosko is found will confirm the distinctive force of it: Rom. 3: 20; Rom. 10: 2; Eph. 1: 17; Eph. 4: 13; Phil. 1: 9; Col. 1: 6, 9, 10; Col. 2: 2 ("acknowledgement," A.V.); Col. 3: 10; 1 Tim. 2: 4; Titus 1: 1; 2 Peter 1: 2, 3, 8 (cp. Matt. 11: 27).

In some passages the compound word, specially in the verb, gives the meaning of "certain personal knowledge, and the consequent recognition of the truth of a thing," "recognizing because we know." See Matt. 7: 16, 20; Matt. 14: 35 ("had knowledge of him," A.V.); Mark 5: 30; Mark 6: 33, 54; Luke 1: 4, 22 ("perceived," A.V., so Luke 5: 22; Mark 2: 8); Luke 24: 16, 31; Acts 4: 13 ("took knowledge of," A.V., so Acts 24: 8); Rom. 1: 32; 1 Cor. 14: 37 ("acknowledge," A.V., so 1 Cor. 16: 18; 2 Cor. 1: 13); 2 Cor. 13: 5. This may help as to the use of epignosis in such passages as Rom. 1: 28 (cp. the simple form of the word gnostos in ver. 19 as to how the certain knowledge was to be had); 2 Tim. 2: 25; 3: 7; Heb. 10: 26.

ginosko and oida are found together (John 3: 10, 11; John 8: 55; John 21: 17; Heb. 8: 11; 1 John 2: 29; 1 John 5: 19, 20), with the same rendering of the different words used. ginosko is "to come to know," and is used of knowledge acquired and communicated objectively, a true apprehension of external impressions; as compared with oida, which (from idein, to "see with the mind's eye") is inward consciousness, knowledge of in one's own mind (hence a derivative of it signifies "conscience"); it is the more inclusive term. We read Hebrews 8: 11, that there will be no need to say "know (gin) the Lord, for all shall know (oida) me" — of consciousness in oneself, internal knowledge. So 1 John 2: 29, "if ye know (oida)" — knowledge realized inwardly — "that he is righteous, ye know (gin)" — have the knowledge from without by witness borne — "that everyone that doeth righteousness is born of him." In 1 John 5: 20, "we know" is the inwardly realized (oida) as in verses 18, 19, while the second "know" is the knowledge we have come to by the Son of God having come. In John 3: 10, it was such acquired knowledge (gin) as a teacher of Israel ought to have had, while verse 11 is that of the Lord Jesus, and those He associated with Him, "we speak that we do know (oida)"; with the same difference at John 8: 55 — between the Jews who had no objective knowledge (gin) of God, and the knowledge of the Lord (oida three times repeated in the verse). 1 Cor. 8: 1, "we know" — conscious knowledge (oida) that all have knowledge (gin) — objective; similarly (gn) of that which "puffs up." In verse 2, "think that he knoweth" of the ordinary text is oida, but egnokenai (from gin) is better attested, as twice in the last clause — "he knows nothing," namely, objectively, "as he ought to know (gin)" — so verse 3; in verse 4 "we know" is inward conscious knowledge (oida); verse 10, what a man has learned, acquired (gn).

For oida see Matthew 12: 25 (ver. 15 is gnous, "having known it"); Mark 1: 34; demons had the inward conscious knowledge of who He was. 1 Cor. 2: 11 shows its force clearly (note that in the second clause the reading ginosko, of knowing the things of God, seems best attested). Heb. 13: 2, know inwardly in my mind (oida), stronger than if gin had been used; 2 Cor. 12 all through. In Ephesians 5: 5 the true reading iste (from oida) ginoskontes brings both words interestingly together — the objectively acquired knowledge had passed into internal conscious knowledge — what they were well aware of, knowing — a process that as to the use of the words could not be reversed. In 2 Timothy 1: 15, the Apostle had no need to inform Timothy because of conscious knowledge, oida. Compare 2 Tim. 3: 1, where in "this know (gin) also" he communicates what could not have been otherwise known. 2 Tim. 1: 12 was his own inward realization (oida), as 2 Tim. 3: 14 was Timothy's (oida).

epistamai is primarily "to know with such a knowledge as is gained by proximity to the thing known, being also used for fixing the mind or thoughts on something; it is thus the knowledge gained by experience — as that of an expert (epistemon, an adjective formed from it, found only in James 3: 13, is rendered "endued with knowledge"). The verb is found in Mark 14: 68 ("understand," A.V.), where it is associated with oida in Peter's denial of the Lord. It occurs often in the Acts, Acts 18: 25; Acts 19: 25; Acts 20: 18; Acts 26: 26; also in Jude 10, there is what they know not (had no conscious knowledge of oida), and know naturally epist. In Acts 19: 15 it is found with ginosko, "Jesus I know, and Paul I am acquainted with (epist)." See for the same word 1 Tim. 6: 4; Heb. 11: 8; Abraham had no knowledge as of experience of where he was going, nor we of what shall be on the morrow. (James 4: 14.)

suniemi is another word found for "understand," being indeed always so rendered in the A.V. save Mark 6: 52, "considered," and 2 Cor. 10: 12, "be wise" (though ginosko and oida are also occasionally translated "understand"). suniemi (from sun and iemi) is "to bring or set together" (even originally in a hostile sense), it becomes metaphorically the expression of the soul's innate capacity to do so, connecting the outward object with the inward sense; it is to weigh, consider attentively, and so comprehend the meaning of a thing. See Matt. 13: 13, 14 and parallel passages, also verses 19, 23, 51; Mark 7: 14; Mark 8: 17, 21; Luke 24: 45; Acts 7: 25. Outside the Gospels and Acts it is only found in Rom. 3: 11; Rom. 15: 21; Eph. 5: 17, and 2 Cor. 10: 12; in the last text "are not intelligent" would better preserve the sense. The corresponding substantive sunesis, "intelligence," or "understanding," occurs in Eph. 3: 4, "my knowledge in the mystery"; Col. 1: 9, "spiritual understanding"; also Col. 2: 2; 2 Tim. 2: 7 and elsewhere, "understanding."