Table of Contents

Grace, Mercy, and Peace

Honouring our Head

1 Corinthians 11: 1-16

God and Man in One Person

Ministry: do we practice it rightly?

How can I be Motivated?

Is the Church of God an Organization or an Organism?

Read Exodus 18.

Proving God's Will

Sin, Humiliation, Judgment

Power, Yet Veiled

LMGRANT - Miscellaneous Writings

L. M. Grant

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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)

Grace, Mercy, and Peace

Grace, Mercy, and Peace.

L. M. Grant.

This threefold cord is wonderfully strong when each of its strands is woven rightly with the others. The first is doubtless most wonderful of all, in many respects, but the child of God does well to cultivate deeply his appreciation of all of these precious endowments of a loving God and Father.

A concordance will show us that peace is spoken of in Scripture far more often than the others; and that both peace and mercy have a much larger place in the old Testament than in the New; while grace holds the largest place in the New. This has much to teach us.

Is it not peace for which man naturally yearns the most deeply? Does not the Old Testament, In all of its testings of human nature, lay bare to us the painful struggle through which man grasps for the peace that constantly eludes him? Doubtless the word is used greatly in the Old Testament in reference to man's temporal relationships with man, and merely in connection with material circumstance but the entire history bears its depressing witness that settled, stable peace of this kind is a mere idealistic vision, hopeless of being reached on earth, until the blessed Prince of Peace, the Lord Jesus Christ, establishes His own kingdom.

But how much higher and sweeter that peace which has been made by the blood of the cross of Christ (Col. 1: 20): The believer is the eternal possessor of this peace. "being justified by faith we have peace with God through our Lord Jesus Christ" (Romans 5: 13). No longer does he grasp for it: he has it.

Yet this peace from God and with God would be impossible apart from the mercy of God. Why is there no peace on earth? because of man's sin. It is this that makes him more and more miserable, more self-centred, more grasping, more intolerant of others, more hard and stubborn. And not until he is brought down (though by means of his troubles) to honestly take the place of the publican, who prayed honestly, "God be merciful to me a sinner" (Luke 18: 13), will he know true peace; for this is the peace of God's forgiving mercy.

But little as one may realize it at first, this wonderful transaction of the soul with God involves more than mercy and peace. "But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace are ye saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus" (Eph. 2: 4-7) . Let us observe  here that God's rich mercy is because of His great love. Love is His very nature, and love acts in mercy toward a wretched sinner, even when dead in sins, moving God's heart to work in the most helpful way possible. Mercy is that tender compassion of God toward the deep need of the soul in its circumstances of misery or of guilt. Mercy can forgive, and delights to do so.

However, immediately the apostle speaks of our being quickened together with Christ," he adds "(by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." If in mercy God has looked upon us and given life when we were dead in sins, His grace has gone further still, conferring upon us favour that lifts us far above all our former circumstances, saving us, delivering into a realm of perfect joy and peace, circumstances of heavenly blessing, in Christ. This is more than compassionate mercy. For a mere humanitarian could show mercy to another who was in dire circumstances, clothe him, feed him, perhaps give him work but  to take him to his own home as his own son and invest him with his own wealth would be a far different matter. This is what grace does, It not only forgives: it provides abundant blessing on a far higher level than the circumstances out of which it delivers.

Is this not the reason that grace is much more markedly a subject of the New Testament than of the Old? For the Old Testament regards man as on an earthly level, no doubt in need of peace, in need of mercy, but never knowing the grace that is the marvellous result of the death of Christ for sinners. The New Testament reveals the fulness of the heart of God in wondrous desire to have guilty sinners not only redeemed from their bitter bondage and misery, but brought in peace into the very circumstances of heaven, the immediate presence of God, known as Father, through our Lord Jesus Christ.

In an absolute and full sense then the believer knows God's grace, mercy, and peace as his eternal possession by virtue of the death Or Christ on his behalf.

Yet Paul, in greeting Timothy, his child in the faith, wishes him "Grace, mercy, and peace, from God our Father, and Jesus Christ our Lord" (1 Tim. 1: 2). Does it not teach us that the believer has constant need of appropriating in practice those things that are truly his in principle? If, for instance, we know the preciousness of peace with God, this does not guarantee our constant enjoyment of "the peace of God." For this our hearts must be set on the proper Object, our souls must be in a state of lowly receiving Himself our daily supply for our daily need; for it means the tranquility of soul that rests thankfully in calm Submission to the will of God.

Does the Lord Jesus not speak of this when He says, "My peace I give unto you" (John 14: 27)? This was a peace that could meet circumstances of unutterable sorrow, of cruel injustice from ungodly men, yet with calm, unshaken confidence and holy submission. May our souls know this far more than we do!

But for ourselves, in our present state, how is this possible without the mercy of God? Indeed, constantly we need this compassion of His heart that comforts, helps, encourages us when pressures increase and tend to cast down the soul. Is it not wonderful to know the sympathizing, tender care of our Merciful and faithful High Priest in things pertaining to God?" We must seek this daily, if our souls are to derive comfort from it or rather, we must seek Him, and thus learn the sweet, pure blessedness of His Sympathy and care.

As we have seen however, grace is higher yet. Grace is the active, energetic favour of God which delights to fill our cup to overflowing, "abundantly above all we can ask or think". If we have known it in principle, we ought also to know it in daily practice; and by this we should be in practice lifted up above our circumstances. Grace is a power which Paul found sufficient to strengthen his soul to bear "infirmities, reproaches, persecutions, distresses, for Christ's sake," and to do so most gladly (2 Cor. 12: 9, 10). Grace enabled him to preach "the unsearchable riches of Christ" (Eph. 4: 7), and to serve God acceptably (Heb. 12: 8). It is the active, positive power for good: for having brought salvation, it also teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world" (Titus 2: 11, 12). Let us think then of grace, not merely as an attitude of kindness on God's part, but as His great, active favour in furnishing us with every provision for our purest good.

It is well that every one of us should linger long and drink deeply of the fresh fountain of "the grace of God" with its fulness of provision; "the tender mercy of our God," bearing its sweetness of comfort; and "the peace of God" with its quietness of contentment.

L. M.Grant.

Honouring our Head

Honouring our Head

L M Grant.

1 Corinthians 11: 1-16

God anticipated that this particular scripture would become a matter for contention, and therefore Paul closes the subject by writing, "But if anyone seems to be contentious, we have no such custom, nor do the churches of God" (v. 16). Yet this is the Word of God, and deeply important for the true blessing of all the church of God on earth. Paul has stated the truth, but will not allow it to be a contentious issue. The truth of God is too precious and vital than to be dragged down to the level of human argument.

Let us therefore approach such a subject with reverent, humble faith, desiring only that God will make His will clearly known and understood. We shall never lose by bowing to His own will, but will prosper more greatly in spiritual growth and wisdom.

First, we must remember that this book of 1 Corinthians is written, not to individuals as such, but "to the church which is at Corinth . . . with all who in every place call upon the name of Jesus Christ our Lord" (1 Cor. 1: 2). Therefore what Paul is saying is to be taken to heart by the whole assembly as such. All the assembly will be affected by the obedience or disobedience of any individual in the assembly, so all should be concerned that individuals should bow to the authority of God's Word. This chapter begins the subject of the assembly in its functions together, and the first 16 verses are introductory. Verse 17 speaks of their actually gathering together. How important then that these preparations for gathering are closely observed!

The assembly in Corinth is commended for keeping the instructions Paul had given them (v. 2), but there was a matter that needed to be specially called to their attention. He wanted them to understand that "the head of every man is Christ, the head of woman is man, and the head of Christ is God" (v. 3). It is surely just as important today to insist on this as it was in Paul's day, for its significance is much more vital than many want to realize. This was actually God's order in creation, though the world ignores it. But if the church of God is to maintain any proper order, it cannot ignore God's order in creation. Some have imagined that this cannot apply, since "in Christ" "there is neither male nor female" (Gal. 3: 28). However, that scripture has to do with the new creation, and is absolutely true, but the assembly now on earth is still connected with the first creation, where God's creatorial order still applies. "The head of every man is Christ." This fact surely gives us no difficulty. But "the head of the woman is the man." Some do object to this clear, decided fact; but it does not imply that man is better than or superior to the woman, but God has given him that place of headship. More than that, "the head of Christ is God." Certainly Christ, as the eternal Son of God, is fully equal with God, yet as Man He is willing to recognize that God is His head. We should all see the great wisdom of God in this, and bow with thankfulness before Him for it.

However, a man praying or prophesying with his head covered dishonors his head. Why? Because his head is Christ: he is therefore dishonoring Christ. Christ should not be covered, but the One who is seen. If a man in this case covers his head he is covering up Christ, and in this way he dishonors Him.

On the other hand, if a woman prays or prophesies with her head uncovered, she dishonors her head. That is, she dishonors the man, who is her head. In what way? She is virtually putting him in the place that Christ should have. That is sad dishonor. If she covers her head, she covers the man, which is right.

Some have sought to sidestep this issue by urging that this applies only if a woman prays or prophesies audibly. In assembly meetings then she would never use a head covering, because women are to keep silent in the assembly (1 Cor. 14: 34). Can a true believer be serious in taking an attitude like this? In assembly meetings every person in the assembly is to participate in all the prayers and ministry and reading of the scriptures, though most individuals usually participate inaudibly. A woman's spiritual exercise of taking part without speaking is just as important as the man's place in furthering the welfare of the assembly. This is too easily forgotten in our tendency to exaggerate the public place. Those who are behind the scenes, exercised in lowly, genuine affection for Christ, have far more effect in the way a meeting progresses than we generally stop to consider. This instruction then clearly applies to assembly gatherings, though it is not confined to these.

Some also have said that since a woman's hair is given her as a covering, this is sufficient. However, while it is true that God has given her long hair as a covering, He expects her, on this account, to also cover her own head, thus confirming her agreement with what God has done. Notice also how clearly scripture answers this when we are told, "If a woman is not covered, let her also be shorn" (v. 6). Can this mean, "if a woman does not have hair, let her also cut her hair off?" Of course the Word of God does not indulge in such foolishness. The force of this verse is that, if the woman refuses to cover her head, then she might as well go all the way in refusing also what God has done in giving her long hair. But since it is a shame for a woman to be shorn or shaven, let her then cover her head. Honest simplicity of faith can only bow to the facts as God gives them.

"For a man ought not to cover his head, since he is the image and glory of God" (v. 7). As such he represents God, and God is to be, not covered, but prominent. "But woman is the glory of man," and the glory of man is not to be prominent. For in creation the man was not from the woman, as has been true subsequently, but the woman from the man, as Eve was taken from Adam's side. She was created for the man, as God said, it was not good for man to be alone. This was God's order in creation, and therefore the woman should have the sign of authority on her head, that is, that she is under authority to her head, the man. It is added here, "because of the angels." Angels are vitally interested in the order God has prescribed in His creation, and they care as to whether both man and woman are obedient.

"Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord" (v. 11). There is a unity in God's creation that is seen to be most beautiful when both man and woman keep their place and function as each is properly fitted to function. For it is to be remembered also that though the woman came from man to begin with, yet since that time man has come through the woman. Both are given a dignity that is peculiar to each, and both should act in the dignity that is becoming to the particular place God has given.

This being the case, the assembly is told to judge in themselves, is it proper for a woman to pray to God with her head uncovered? How could we ever dare to answer yes to this? And it is added, "Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?" In the world today things are so out of course that people cannot even discern this evident lesson from nature. But believers should have no difficulty with this. Also, if a woman has long hair, it is a glory to her. Nature teaches us this also, though it is often ignored, not only by unbelievers, but sadly also by too many believers. "For her hair is given her for a covering." This is what God has done, in effect telling the woman that it is her glory to be covered. Her willing consent to this will induce her to also cover her head when prayer or prophesying is exercised.

We have been thankful to learn in recent months that even a number of denominational churches have been awakened to a sense of failure in having ignored this scripture, and the women have been stirred to wear head coverings in their gatherings. This is a refreshing contrast to the trend in the opposite direction.

It has been a concern to some that, if a lady visits a meeting, she may be offended because others are wearing head coverings while she has none. On this account some have even disposed of the head covering out of apprehension as to what the other may think. This is too bad. For always our obedience to the Word of God is the best possible testimony to anyone else. Compromise in this is weakness. The visitor may rightly ask questions if she sees others wearing a covering. We know of a recent case where one asked such questions that led to her conversion, and then she willingly adopted the wearing of a head covering, without being told to wear it.

May our God and Father give grace that both the believing man and the woman may gladly accept the dignity of the honor with which God has invested each one, and then to function willingly in that place. We surely know that God would love to see this, rather than any contention about a matter that He Himself, in His great love and wisdom, has found necessary to bring to our attention.

L. M. Grant.

God and Man in One Person

God and Man in One Person.

L. M.Grant.

In Ephesians 1: 15 to 23 there is a beautiful prayer addressed to "the God of our Lord Jesus Christ," a prayer which emphasizes the reality of the manhood of the Lord Jesus. In Ephesians 3: 14-21 is another prayer of Paul addressed to "the Father of our Lord Jesus Christ," for in this the Lord Jesus is regarded from the viewpoint of His deity, as the blessed Son of the father. But in Colossians 1: 3 Paul's prayer is addressed to "the God and Father of our Lord Jesus Christ" (New Trans.): for in this book we view a precious unfolding of the glory of the Lord Jesus as uniting Manhood and Godhead in one blessed Person. "For in Him dwells all the fulness of the Godhead bodily" (Col. 2: 9 New Trans.). What marvellous, matchless fulness is here! It is far beyond the ability of the creature to understand the fulness of its significance, far beyond our understanding how this great manifestation can be true.

Declared in the Word of God.

But the truth of it nevertheless is so plainly declared in the pure word of God that only gross unbelief would deny it. Faith, on the other hand, gladly accepts it, and rejoices with joy unspeakable at the thought of a revelation so amazingly wonderful that only the God of eternal glory could be its Author. Consider Ch. 1: 15: "Who is the image of the invisible God. firstborn of all creation" New Trans.). His great deity is first affirmed: He is the image of the invisible God, that is, the perfect representation of God. Adam was made in the image of God" Gen. 1: 27); but Christ is the image of God. Secondly, as man he is "the firstborn of all Creation." Adam's rights as firstborn are totally set aside when the Son of God, as man. enters His own creation — He takes all the rights of the firstborn. And it is further added, "because by Him were created all things," again referring to His creatorial power as Gods for His Manhood and deity are perfectly united in this one blessed Person.

Again, in Eph. 1: 17 we are told, He is before all, and all things subsist together by Him" His testimony to His deity in maintaining creation in existence is followed by the lovely declaration, "And He is the Head of the body, the assembly, who is the beginning, the firstborn from among the dead, that He might have the first place in all things" (vs. 18). As Head of the body He is very clearly Man, and Man in resurrection from among the dead. The beauty of this blending of deity and manhood is again immediately emphasized in verse 19: "For in him all the fulness (of the Godhead) was pleased to dwell."

Proven in His Personal History.

Many other scriptures besides Colossians bear theirgrand witness too this blessed One as God manifest in flesh: but as well as Scripture declaring it, it is also beautifully proven in His personal history when He moved among men on earth.

Consider Matthew 8: 23-27. On board a sailing vessel the Lord Jesus calmly slept. He is certainly therefore Man, for God does not sleep (Ps. 121: 4). But when awakened by the disciples becauseof their fear of the raging storm capsizing the boat, He calmly rebuked the winds and the sea, and there was a great calm. He demonstrated that He is God, the master of the elements. His sleep can be attributed only to the fact that He is Man; but His authority over wind and sea is attributable to His being God. This is seen too in Matthew 14: 25, when He walked on the sea. At His word, Peter began to walk on the water, but turned his eyes from the Lord to the raging waves, and began to sink. But the sea is totally under the domination of the Lord Jesus, for He is God, and while standing on the sea, He lifted Peter up.

In Matthew 9: 4 the Lord Jesus knew and answered the thoughts of men, as in fact He did in various other cases. Even Satan does not know men's thoughts: only God does. This proves Him to be God: yet immediately after He refers to Himself as "the Son of Man" (v. 6).

In John 9: 11, when the blind man, in obeying the instructions of the Lord, had his sight given to him, he refers to the Lord as "a man that is called Jesus." But when the Lord later came to him, He asked, "Dost thou believe on the Son of God?" The man questioned as to who this was, and the Lord answered, "Thou hast both seen Him, and it is He that talketh with thee." He answered immediately, "Lord, I believe." "and he worshipped Him" (v. 38), The Lord fully received the worship of this man. Peter would not receive worship (Acts 10: 25, 26); nor would an angel allow John to worship him (Revelation 22: 8, 9): for only God is to be worshipped (Matthew 4: 10). The Lord unquestioningly received worship on many occasions, for He is God. He is also truly Man, as the blind man said.

Again, in resurrection, the Lord Jesus appeared to the disciples a week after Thomas had refused to believe He was raised. He proved He knew the previous words and thoughts of Thomas, though He had not been present when Thomas made his rash statement that he would not believe apart from seeing the print of the nails and putting his fingers into these, and putting his hand into the side of the Lord. the Lord told him to do this, but Thomas could not go so far. He said, "my Lord and my God." There before him in bodily form was the Lord Jesus, the wounds too bearing witness to the fact of His true manhood; but Thomas unhesitatingly calls Him, not only "my Lord," but "my God." And the Lord received this supreme adoration without question. Blessed, holy, eternal Son of God! Blessed, spotless Son of Man!

These are but a few of the great number of scriptures that bear witness to the wonder of supreme Godhead glory and attractive Manhood grace combined in one adorable Person for eternity. How well may this fill us with awe and wonder and eternal adoration.

L.M.Grant.

Ministry: do we practice it rightly?

Ministry: do we practice it rightly?

L. M. Grant.

There are three meetings designated in scripture as being gatherings of the assembly, the first (1 Cor. 5: 4) a gathering for assembly discipline; the second (1 Cor. 11: 20) for the breaking of bread; the third (1 Cor. 14: 23) for the ministry of the word as the Lord may lead. A prayer meeting also may be an assembly meeting (Acts 12: 5), though prayer meetings are not always so, for prayer may be engaged in by brothers alone, or sisters alone, or by a few apart from the assembly.

In an assembly meeting there is the full liberty of the Spirit of God to use whatever brother He pleases in any becoming way. He may announce a hymn, read a scripture, take the lead in prayer, or minister from the word of God. Each activity of course should be consistent with the character of the meeting.

The meeting for open ministry is valuable if conducted according to scripture. But it does call for honest exercise of the assembly, every saint being concerned that the Lord will give what is specially needed by the assembly at the time. Corinth came behind in no gift (1 Cor. 1: 7), so that there was a danger of brethren being too forward in taking part (1 Cor. 14: 26). Therefore they needed instruction in restraining themselves. Since some at that time had the gift of tongues, they must be warned not to use it unless an interpretation were given. Two could speak, but at the most three, and one must interpret. Or, on the other hand, if prophets spoke, it was to be at least two, but no more than three. Prophecy is that ministry that exercises hearts and consciences, for it does not necessarily mean foretelling the future, but forth-telling, that is, giving the word as God's message for the present time, though it might also refer to God's predictions as to the future glory of Christ, whether in connection with the church, with Israel, or the nations.

Brethren who take part must be prepared beforehand in heart and soul. Certainly they must not memorize the words they want to speak, but must depend on the Lord to put the words into their mouths at the time, by the power of the Spirit of God. But if they have not spent time in reading, meditation or study of the word of God, they will not be prepared to speak.

It may be that for some days a subject has so stirred one's heart that he may come with this burden to the meeting. He should still not be too quick to get up to speak, but if the Lord gives calmness of faith to realize he ought to speak, then certainly he may depend on the Spirit of God to give him the words to express what has exercised him. Or it may be that he is concerned about a certain subject, yet when the time comes, the Lord makes it evident that He is leading in another way. He may then either not take part, or else be exercised of God to speak that which confirms the message that preceded his own. Or he may come with no special exercise in mind, but concerned as to being led by the Spirit of God, then be free to speak that which God may at the time lay upon his heart In all of this, it is most important to have a heart quietly subject to the Lord, a true sense of self-restraint, yet a ready willingness to speak when and as the Lord leads.

If He should lead a brother in a certain line of ministry, then the following ministry should have some clear reference to this, whether in reinforcing it, or presenting another viewpoint of the same subject, a leading from this to another connected subject, or developing the subject in a practical way.

If there is much public gift in an assembly (as at Corinth), there should be no difficulty in having such meetings weekly. Various assemblies have tried such weekly meetings, however, while having only two or three brethren present who are gifted in speaking; and have found there are long silences, and sometimes only one brother ministering the word. If the latter occurs, then this is not really an open ministry meeting. So that, rather than continue this unsatisfactory attempt to maintain such an assembly meeting, it has been considered wise to have this once a month, and to have Bible studies each week instead.

The Bible study cannot be considered an assembly meeting, for it is not by any means the same as an open ministry meeting. Teaching of the word will be most prominent in this, and therefore any who may be teachers will take the leading part, while questions will be welcomed, and explanations given, with liberty for more than two or three to take part. Certainly there should be no less consideration for one another, a true spirit of "submitting yourselves one to another in the fear of God" (Eph. 5: 21), none insisting on his own opinions, but all seeking by grace the mind of God in His word, and that word having its true place of authority over every heart.

Often by this means souls will learn more, and time will not be wasted by the long silences that sometimes speak to our shame in the open ministry meetings. Also, through this learning, young brethren may develop in such a way that an open ministry meeting may be desired more frequently than once a month. Even then, it would doubtless be wise to try this each second week rather than every week, though it may later be increased to this. In all of this, experience should teach what should be the most wise.

We may add to this another suggestion that seems deeply needed today. Young brethren who have some ability to speak and who desire to serve the Lord should surely be given every proper encouragement. Yet it is unseemly that they should begin by becoming teachers of the saints. How much more solid and stable would their progress be if they do what they can in reaching out with the gospel to the lost. We would greatly advocate work with children as an excellent training ground for young men. If, together with women also in the assembly, they are able to awaken interest in boys and girls to come to children's meetings, young men may take the lead in making these gatherings spiritually attractive to the young. Women also often prove to be excellent teachers of children. Let us never think lightly of this good and valuable work, but seek to prove faithful in the smallest details of it. Concern for these dear young souls will drive teachers to study their Bibles in order to get the simplest things across to their developing minds. So that in feeding others, their own souls will be fed.

If young men are able to find a nursing home that will welcome visits for singing hymns and speaking the word, this is another helpful opportunity for the developing of a gospel gift, for it is surely the simple gospel of the grace of God that is needed in such places.

If they make a practice of giving out gospel tracts, or of speaking to others of Christ when an occasion arises, this may lead to an opportunity of having a Bible study in a home along gospel lines, with people who may have never before had a real knowledge of the gospel of grace. Then if the Lord should give the deep joy of leading someone to Himself, this may work in giving a better understanding of the need of such people after they are saved.

We greatly need this work of the gospel if we are to have people present to enjoy the meetings of the assembly. For the assembly is not everything. Christ is everything, and His great heart delights in the gospel, as He delights in the assembly. This in fact was the double ministry of the apostle Paul (Col. 2: 23-25), who shows an admirable balance which we should be wise to imitate.

L. M . Grant.

How can I be Motivated?

How can I be Motivated?

L. M. Grant.

At a time when human wisdom and philosophy is trying hard to add to or to modify the revealed truth of the Word of God, and this kind of thing becomes attractive to many minds, I want to urge every believer with all my heart to spend much time considering the most simple, vital facts of Christianity. If we have grown up with the knowledge of these things, our tendency is to take them for granted without vitally taking to heart and enjoying the great significance of every detail of what God has revealed in the person and work of His beloved Son. There is marvelous power in the right appreciation of all these things, power that only a child of God can know.

Take time to meditate upon the wonder of the incarnation of the living God in the lowly person of the Lord Jesus. Though Himself the infinite, eternal, omniscient, omnipotent, omnipresent God of the universe, He has become Man in marvelous grace (Phil. 2: 5-7), a Man of perfect dependence and faith, whose every act and word and thought was beautiful for its simplicity, with grace and truth wonderfully blended in every detail of personal life and of His dealing with others.

Think also of the amazing wonder of the willing sacrifice of this Lord of glory, when He was "led as a lamb to the slaughter," Everything connected with that unique death of Calvary is worthy of our deepest consideration and meditation, whether it is His humble dignity in submitting to the bitter enmity of mankind against Him, or in the more astounding, awful bearing of the outpoured judgment of God against our sins (the details of our guilt — 1 Peter 3: 18) and against sin (the root principle of evil personified as the horrible enemy of God — 2 Cor. 5: 21). Consider too that that sacrifice has totally cleansed every believer from his guilt (1 John 1: 7), and has liberated him from the cruel bondage of sin (Romans 6: 22). This deliverance is not understood by many Christians, though they have perfect title to it, and none of us properly take in the fullness of its significance.

Another matter for our attentive contemplation is that all believers are "accepted in the Beloved" (Ephesians 1: 6). Christ is the Beloved of God, who has been raised from the dead and exalted to God's right hand, and "in Christ" every believer is just as perfectly accepted and beloved as He Himself is before God. Let us take time to think deeply of His exaltation and our acceptance in Him. Yet let us refuse utterly the common teaching today of "self-love," self-esteem," and "self-worth." This is merely confidence in the flesh. "In the flesh" man is worthless: "they that are in the flesh cannot please God" (Romans 8: 8). But "in Christ" you are of great value to God, for this is a position of absolute perfection.

Connected with this is the wonderful fact of the Spirit of God having come to actually indwell every child of God in this present age of grace, to give understanding (1 Cor. 2: 12) and power (Acts 1: 8) for true Christian life and testimony. This fact and all that is involved in it is worthy of our time to give it greatest consideration.

How good to be reminded too that Christ is our Great High Priest at God's right hand, who cares for us in perfect grace, preserving believers from danger, trouble and evil (Hebrews 4: 14-16). Also He is our Advocate with the Father, mercifully restoring us if we sin (1 John 2: 1). We greatly need His intercessory work, yet may too easily forget its significance.

Let us also greatly rejoice that not only are individual believers so greatly blessed by these things, but that Christ also is "the Head of the body the Church" (Colossians 1: 18). He is keenly interested in every member of His body, and we ought to be too. He has united believers together in a unity that can never be broken, and expects us also to act on this established truth, having real love for His assembly and understanding the significance of all that is involved in His headship of the body.

What sweet meditation too may be ours at the promised prospect of the coming of the Lord Jesus (John 14: 3). This should be just as real to us as those things that are already accomplished facts, for it is just as certain. Its significance and attendant circumstances may well occupy our grateful reflection. If you are not glad to think of welcoming His coming at any moment, then search your heart before the Lord, and have every hindering thing banished, so that you can "rejoice in hope of the glory of God" (Romans 5: 2).

In all these simple facts of living truth (and in many more that have not been mentioned here) there is such power as to vitalize and stimulate the believer to wholeheartedly follow and serve the Lord Jesus. We need the pure truth of God for this. Timothy, a young man, was told by Paul, "Meditate on these things; give yourself entirely to them, that your progress may be evident to all" (1 Timothy 4: 15 — NKJV).

It is clear that at the most we have very little time left us in which to truly serve the Lord; and to be a true witness for Him we ought to know well the facts concerning which we witness.

L. M. Grant.

Is the Church of God an Organization or an Organism?

Is the Church of God an Organization or an Organism?

L M Grant.

Read Exodus 18.

Exodus 18 has sometimes been used as an argument to justify a practice in the Church of appointing people to certain places of responsibility and dignity so that operations might proceed more smoothly. Does the Spirit of God have any such intention in recording the advice of Jethro, and Moses accepting this advice without question?

There was a friendly spirit between Jethro and his son-in-law, Moses. Jethro had not shared in the afflictions of Israel in their liberation from Egyptian bondage, but coming to visit Moses afterward, he found Moses sitting from morning to night to hear the causes of Israelites and to pass judgment for them. It was a most plausible alternative he suggested, one that appeals favorably to our natural thoughts. But notice that Jethro said, "I will give you counsel, and God will be with you" (v. 19). He did not suggest that God should give Moses counsel, but implied that God would be with Moses if Moses accepted Jethro's counsel. He advised Moses to appoint able and conscientious men to judge the smaller matters that arose between the people, and who could bring the larger matters to Moses.

Moses evidently considered that this was perfectly logical, and who could quarrel with this? But one fatal flaw was evident in adopting this advice. God had not commanded it, and Moses did not even consult God about this matter. Jethro could give the advice, then leave. He had not been linked with Israel in their former afflictions, and he was not to be linked with them in their wilderness trials. Moses chose "to suffer affliction with the people of God" (Heb. 11: 25), but Jethro did not.

If God intended Moses to act as he was doing, could He not give him strength for it? Certainly He could. But this history illustrates something most serious. Moses is a type of Christ. Should believers be content to have other people settle the problems they consider small, and only bring the great things to the Lord? No! We should go directly to the Lord with every occasion of need. The introduction of intermediaries is the legal principle of human organization. No wonder we find God introducing the law of Moses in Exodus 19, and God Himself putting Israel under a form of organization that Peter later spoke of as "a yoke — which neither our fathers nor we were able to bear" (Acts. 15: 10).

But even among Christians the natural tendency of our hearts is to revert to legal bondage in some way, and we fail to realize that human organization in the Church of God is legal bondage. Where some people are put in special places, then others do not need the spiritual exercise of being in the Lord's presence to receive guidance, for they get their guidance from human sources.

The body of Christ, the Church, is not an organization, but an organism, that which is vitally connected with the Head of the body and which receives its nourishment, guidance and direction from the Head (Eph. 4: 15-16). When first instituted after the resurrection of the Lord Jesus, the Church had no human head on earth, such as Moses. Apostles were present, not as being authorities themselves, but as unitedly insisting on the sole authority of the Lord Jesus. When some Jewish believers came to Antioch and insisted that Gentile believers should be circumcised and keep the law, this was settled at Jerusalem, not by the authority of any apostle, but by the word of God (Acts 15: 7-8; 17-18), which was declared by the apostles and accepted by the gathered brethren.

It was necessary to have apostles as the connecting link between the dispensation of law and that of the grace of God, necessary that such men of devoted character should be used to lay the foundation of Christianity (1 Cor. 3: 10-11; Eph. 2: 20), that is, to lay down the truth of God concerning Christ in all His relationships. Apostles themselves passed away, but they have left their writings, scriptures that are authoritative, and by which the Church of God may be guided and preserved in all her subsequent history. While they were living, apostles did appoint elders in various assemblies, and Paul instructed Titus to appoint elders in each assembly in Crete (Titus 1: 5). Assemblies never did appoint elders, and there are no apostles living to do so now, nor delegates of the apostles.

However, once the Church has been established, there is no reason why believers should not be unitedly guided by the Spirit of God, who remains as a living power in the Church, as was not true under the dispensation of law. Are there no elders therefore? By all means elders are still in the Church, but not as appointed by men. There are those who can do the work without any appointment, for God has fitted them for the work. We should certainly pray for such, and appreciate their wise counsel and help.

As regards ministry of the word of God, God Himself gives gifts who are to respond to His own leading in devoted service. They do not need the appointment of men, but the power of God. If the assembly sees a spiritual gift in a saint, they should gladly encourage him. With the Spirit of God leading, there will be humility and unity. The assembly will gladly express fellowship with such a servant in the measure in which they can approve of his service.

In all spiritual service, we are therefore to depend, not in any way upon human arrangements, but upon the power of the Spirit of God. On the other hand, in Acts 6: 3 the saints at Jerusalem were told to look out from among themselves seven men of good reputation to take care of material needs among the saints. These are the deacons of which 1 Timothy 3: 8-13 speaks. As to caring for material things, the assembly is perfectly right to appoint those whom they can trust to do this work. But God does not allow us to choose for ourselves the ministers of spiritual things whom we desire. How good it is that God cares for us so perfectly! Yet we so little respond to this that when difficulties arise we look all around us for some human means of meeting these. Such means will be appealing to our rationalizing minds, things that have been adopted by many groups of Christians, but leaving out the clear leading of God by His Spirit. How humbling it is that we are thus expressing the opinion that Christ is not enough!

It is natural to desire a thriving testimony, but if such a testimony becomes an object, then Christ has lost His place as the one Object worthy of our confidence. Let us return to our first love, and value the living power of the Spirit in the body of Christ.

L.M. Grant.

Proving God's Will

Proving God's Will

L M Grant.

If we are to know the will of God, nothing can compare with considering the blessed person of our Lord Jesus Christ. He could say in perfect truth, "I come to do thy will, O God" (Heb. 10: 9). Is it possible for God's will to be done on earth when everywhere men's wills are set in bold defiance of God, with rebellion, confusion and corruption gaining the ascendancy in every nation? The answer is beautifully seen in the lowly Man of sorrows, faithful, obedient, devoted to the will of God in every detail of His life of simple, stedfast faith, and supremely in His offering Himself in sacrifice on the cross of Calvary, that God might be glorified in the salvation of innumerable sinners. What an object to draw the heart of every believer to be deeply desirous of doing the will of God in his own short life on earth!

HIS WILL IN THE GREATEST THINGS

Can we know the will of God? In many things, yes; but we can only know this absolutely as it is revealed in the Word of God. For instance, we can know absolutely that every true believer has been predestinated to the great blessing of sonship "according to the good pleasure of His (God's) will" (Eph. 1: 5). Also, concerning the Church of God, "Now God has set the members, each one of them in the body just as He pleased" (1 Cor. 12: 18). His Word declares this: therefore we may know it as being absolutely the will of God. Similarly, many other great blessings of God are declared in His Word to be given to believers. He has revealed that it is His own will that has decreed such great blessing for us. We rightly rejoice in the majestic glory and grace and beauty of a will so full of goodness.

HIS WILL AS TO OUR CONDUCT

On the other hand, God has expressed His will in His Word as to many things that have to do with our practical, daily lives. Do we rejoice in His expressed will as to what our conduct should be? These things we may know absolutely also, as for instance, "This is the will of God, your sanctification: that you should abstain from sexual immorality." Many other scriptures show us clearly what kind of conduct is right and becoming. Let us be well acquainted with these through reading and meditation.

Certainly in all of these we may know what the will of God is, for God has declared it.

The Lord Jesus knew the will of God, but more than that, He did the will of God. We need therefore a word from His own lips, "If anyone wills to do His (God's) will, he shall know concerning the doctrine, whether it is from God" (John 7: 17). If we desire to know the will of God, let us first seriously test ourselves as to why. Do we want to find out whether it is acceptable to us or not? Or do we really desire to practise God's will? Of course God knows our motives. When the remnant of Israel came to Jeremiah to ask him to enquire of God, they told him they would without fail obey God's Word when it was given them (Jer. 42: 5-6); but God knew that they dissembled in their hearts (v. 20), and only intended to obey if it suited their thoughts.

If we do not have the honest intention of doing the will of God, or at least of being willing to do it, then we shall never be given the firm conviction of the teaching of God's Word. If we desire to do His will, we shall know of the doctrine, that is, the teaching: it will be vital and real to us.

HIS WILL AS TO PERSONAL EXPERIENCES

There is however an area in which God has not specifically expressed His will in scripture, and which is yet a matter of concern to every believer. This has to do with our experience, not questions of moral right or wrong, but rather, of what to do about problems that arise, whether to buy or rent a house, whether to move to another place, whether to visit a certain place or certain people, whether to buy a certain car, whether or how to help a certain person in need, and many other such things.

There are some who are often very positive in regard to these things, saying, for instance, that they know it is God's will that they go to a certain place. But if scripture does not say so, they do not know this beforehand. Why should they tell others they know it? This is only pride in their supposed powers of discernment. We are warned in James 4: 13 that all such boasting as this is evil. Time will prove whether it was God's will or not.

Romans 12: 2 is most helpful in giving us a right perception of the will of God: "Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God."

Which is better, to know the will of God, or to prove it in experience? Certainly the latter! But how may we prove it? On the negative side, by not conforming to the world: on the positive side, by being transformed by the renewing of the mind. The world's principles as to wise action are always those of expediency, material benefit, present comfort. If one is offered an attractive job with good salary a long distance from an assembly, he will likely accept it quickly if he is conformed to the world. If he is transformed, he will honestly put the Lord's interests first, for his renewed mind is reasoning from the Lord's viewpoint. Then he will prove the good and acceptable and perfect will of God.

This is the vital principle. If our minds are in this way renewed, we shall be accustoming ourselves to learning the Word of God. When learning the will of God in greater things, these lesser things will also find us more discerning as to His will. For as we read it, God's Word will often be realized as applying in certain cases of concern for our instruction and encouragement, specially as our hearts are exercised to learn.

If we must make a rapid decision as to the "yes" or "no" of a certain matter, it is wise to judge ourselves thoroughly so as to be content with either answer. Then lay the matter before the Lord. He may be fully depended on to give calm peace in regard to the decision to make. He may in fact give no peace whatever in regard to the opposite decision. Yet even then we should not say we know what the will of the Lord is in reference to the matter; but we may have confidence in Him that He will see that we prove His will in experience.

If a matter gives exercise for some time, the Lord may allow this to keep our souls stirred with some real sense of dependence on His mercy. This calls for constant prayer as well as reading His Word with the matter of exercise in mind. In many cases certain things in the Word will be so impressed on the heart as to indicate what the will of the Lord may be; and one may therefore be at rest in the calm confidence that the Lord will definitely lead. It is the servant's place of childlike faith.

Let the believer always have this simplicity of confidence that the Lord may be fully depended on to lead him rightly. This is far from bold self-confidence, just as it is far from the impatience that acts as in a panic. For God is calm and deliberate in the carrying out of His will, and faith in Him will give quiet calmness too.

If we desire to know the will of God, let us much more desire to do it, and therefore prove the preciousness of it in daily experience.

L. M. Grant.

Sin, Humiliation, Judgment

Sin, Humiliation, Judgment.

L M Grant.

Judges 19 and Judges 20

Grievous sin had been committed in Israel, shocking, revolting to every ear that heard it. Nor was any tribe allowed to remain ignorant of, or indifferent to this defiant challenge against the holiness of the God of Israel. It was a matter of so vital consequence as to involve the entire nation.

But let us carefully note the matters that led up to the awful event, for it is these things that manifest the careless, unprofitable state of soul that characterized the nation as a whole, and which is so sadly repeated in the present history of our own dispensation of the grace of God. Evil had been allowed to gradually creep in unchallenged, and senses had become dulled to it, until by a sudden, shocking exposure we learn the essential results of the laxity that leaves the roots of evil unjudged.

1. First of all, the Levite was one particularly separated from his brethren for the service of God, a teacher and example of the people, responsible to perfect holiness in the fear of God. Yet no conscience of the people seems to raise any question as to the unholy alliance of the Levite with a concubine. What shall we say of this indifferent state of the people? Can it be that such example was pleasing to them? Also, what shall we say of the questionable alliances of our own day? — not perhaps with low gross forms of evil, but — with that which is respectable enough in the world's eyes, yet which compromises holiness and manifests a heart not thoroughly faithful to "one husband" — our own faithful Lord and Savior? "Let us search and examine our ways, and turn back to the Lord" (Lam. 3: 40).

2. However, we find the concubine adding greatly to the confusion by her sinful conduct (Judges 19: 2). Do we not discern here how our own careless ways may embolden another to stoop to more serious evil still? We may indeed lament it too, but how thoroughly do we judge ourselves concerning it? Would we dare to disclaim all responsibility in such matters? Such cool complacency is the sure forerunner of more solemn disclosures.

3. Let us also observe the mere friendly, gracious spirit in which the Levite recovers his concubine (v. 4). Not that we should object to grace, but where is the salt with which it should be seasoned? — the holiness so necessary in searching the poor woman's soul and restoring her in heart to the Lord, by means of her own true self-judgment? This, sad to say, is painfully lacking. Indeed, we might ask, how could the Levite possibly do such vitally important work when it is evident that he himself was not a self-judged man?

4. Nor is there a shadow of encouragement in the attitude of the girl's father. Instead of showing a broken and contrite spirit as before God, and a seriously humble and quiet state of soul, which in such circumstances was only becoming, he is quite indifferent to the shame of it all, and complacently covers it over with merry-making and false fellowship. The Levite too is fully subservient to this mere social vanity until he could stand it no longer (vv. 4-10). God forbid that we should ever accustom ourselves to indulging in such idle social pleasure; but how much more disgusting on an occasion of serious import! Yet this is not an uncommon thing.

5. Now in Gibeah, where there is no-one to show them hospitality, they are finally entertained by an old man, a sojourner from Mount Ephraim. How much like the wicked city of Sodom this city of Israel had become! Now when determined wickedness raises its head, let us consider how this old man, who has settled down in the evil city, can only think of conciliation as a means of meeting the evil. He is ready to sacrifice his own daughter, thus imitating the faithless folly of Lot (vv. 22-24). But this was not within his rights. Nor is it within our rights to make any compromise whatever with evil. Still, if we are linked with it, it makes cruel demands on us, requiring that we surrender what really belongs to God. "You who love the Lord, hate evil" is the divine decree (Ps. 97: 10). If we hated evil we should not in any way connect our name with it nor show it the least consideration. How can we dare consent to the slightest evil in order to avoid (as we hope) a greater evil? Are we so foolish as to suppose that we can subdue evil by allowing evil? But who does not discern that this is widely practiced in present day Christian profession? Where is our faith in the living God, whose power alone is able to meet the challenge of sin? What can satisfy the holiness of our Lord except our thorough separation from the evil and firm stand against it? If these are lacking, then however we may plan, compromise, and manipulate things, evil will eventually overwhelm us. What salutary, searching considerations for our souls: may they cast us truly upon God in unfeigned humiliation.

6. However, the faithless, craven Levite sacrifices his concubine to save his own neck, and the evil manifests itself in all its horror, breaking out in cruel violence and moral corruption such as even in Sodom had been hindered by the angels, but in Israel is allowed to go to its awful extent of iniquity. At least, if we do not discern in the former things the low and defiled state of Israel, yet none would certainly raise a doubt as to the repulsive wickedness of this act of the men of Gibeah. It is a matter in which all that heard it were of one mind: such evil must be judged.

But is this all? It is to be feared that too often the people of God regard it so; and the prevailing feeling here is simply that of indignation against the offenders. Yet in reality how much deeper does the whole matter go. We may in fact regard it as an undeviating principle that every such shocking exposure among the people of God should bring us all to our knees in sober, real self-judgment, before ever we take part in judging the evil. Can we, for instance, wink at those things that preceded this outbreak? Could the nation Israel rightly regard itself as clear of evil when they were required to act in this solemn case? Not by any means: the sin was Israel's sin, and it manifested a corrupt internal state that also required judgment. The nation must be brought to feel it as the guilt of the nation, not merely of the individuals. So too, in the Church of God, an occasion of such guilt is an occasion demanding the self-judgment of the Church as a whole, the self-judgment of all who may have any knowledge of, or connection with it. Compare 1 Corinthians 5: 2.

But a still darker complication arises (Judges 20: 12-17). When the tribe of Benjamin is asked to deliver up the guilty for judgment, they ignore the demands of righteousness and take up arms to defend the wicked offenders. Such is the awful power that evil wields that complicity with it is quite unhesitating and bold. Let us not underestimate the formidable power of evil, which it has gained by being tolerated, harbored and cherished in secret over a period of years. It may lead many unwary souls with it, perhaps many unwilling to believe or investigate the actual facts. Let us take care that our sympathies are not linked with the wrong camp.

Israel must act: there is no alternative. Yet twice they are defeated, with a great loss of men. True, at first they had inquired of God as to what tribe should lead in the battle, and God had answered, "Judah," which speaks of the spirit of praise in contrast to mere indignation. But it was not a real waiting on God for complete guidance. How serious a lesson for our own souls! The second time they weep before the Lord, and ask, "Shall I go again to battle against the children of Benjamin, my brother?" The Lord answers, "Go up," for there could be no altering the fact that they must judge the evil. But they lacked the consideration of "how" to go up, that is, in what spirit, and with what resources. Hence, when beaten the second time, their weeping now is attended by fasting and offering burnt offerings and peace offerings before the Lord (vv. 26-28).

There is nothing like a humble, proper appreciation of the offering of the Lord Jesus Christ to give us a right perspective of what evil is, and to enable us to judge it rightly as before God. The burnt offering reminds us that it was the glory of God supremely involved in this matter, glory which can only be rightly vindicated by the sacrifice of the holy Lamb of God. The peace offering speaks of communion with God and with one another, which had been so rudely violated, and which is secured only by the same blessed sacrifice of Christ. Why do we forget this most vital of all touchstones when faced with matters of so great consequence? This is God's resource for meeting evil, and we must seek grace to share God's thoughts if we are to know the victory which He gives "through Jesus Christ our Lord." Along with this the fasting would speak of the simple, real judgment of the flesh in ourselves, which is only properly accomplished as we view ourselves as in the light of the death of our Lord. Self-confidence invariably forgets such resources, and will invariably fail. May we turn from our pride and cling to Him whose grace and power are blessedly manifested at Calvary: He cannot be supplicated in vain.

Yet the solemn work of judgment must be finished. Evil is determined to fight to the end, and before Benjamin is subdued, thousands have fallen, both in the guilty tribe, and in Israel. Terrible was the cost of securing righteousness, but it must be done. Can we dare to be less firm with manifested evil today, under the specious plea of how many may be adversely affected by a definite, unequivocal stand against wickedness and complicity with wickedness? True indeed that God will require of us a chastened, broken spirit in dealing with it, and specially since our own low state of soul, our careless indifference, is all too sadly involved, but God's glory is far more important than the outward peace of His people. If we are broken for a reason of this kind, it is evident we need to be broken.

Again, however, let us press the fact that this was no mere isolated case of evil, but one which revealed the downward trend of the nation Israel, and God would have the conscience of all the nation in exercise, not merely to judge the grossly guilty, but to judge the deep roots of evil in their own hearts. No mere angry retribution is allowed, and before judgment they must be made to feel the reality of their own link with the evil, in speaking to God of "my brother Benjamin."

Shall we not today seek grace from our holy Lord and Savior to let these things burn into our hearts, that we may be fully with God both in the stand we take, and the becoming spirit of humiliation with which we take such a stand?

L. M. Grant.

Power, Yet Veiled

Power, Yet Veiled

L M Grant.

In the Spirit of God is living energy and activity that produces marvellous results. This is seen magnificently in the first reference to Him in Scripture, "the Spirit of God was hovering over the face of the waters. And God said, Let there be light, and there was light" (Gen. 1: 2, 3). Here is great power in sustained movement, for light must travel at a speed of 186,000 miles per second. And this is a picture of the working of the Spirit of God in bringing to repentance and faith one who has before been in the darkness of sin and unbelief. Light dawns upon his soul, with its living, vibrant energy of sustained movement.

But the Spirit is not seen: it is the light that is seen, for light is both revealed and revealing. In the light everything is manifested as it really is. And natural light is beautifully symbolic of the Lord Jesus Christ, who said, "I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life" (John 8: 12). Therefore, in Christ we see God revealed as He really is, and the light of His face fully reveals us also. Such is the first great work of the Spirit of God with our souls, in the marvel of our being brought from darkness to light, from the power of Satan to the living God.

This corresponds to John 3: 8: "The wind blows where it will, and thou hearest its voice, but knowest not whence it comes and where it goes thus is every one that is born of the Spirit." A mighty work has taken place by an unseen power: one is born again by the Spirit of God, who remains the very energy of the new and eternal life implanted in the soul.

This power is real, but the Spirit of God does not draw attention to His own work within the soul. Rather, His work is to attract souls to the blessed Person and work of the Lord Jesus, as He Himself told His disciples, He shall glorify Me for He shall receive of Mine, and shall announce it to you" (John 16: 14).

His work in the dispensation of grace

But as well as the great work of the Spirit in new birth and eternal life (which was taking place before our present DISPENSATION), there is a work now in which He is ENGAGED that was never known before the day of Pentecost (Acts 2). For now the Spirit of God Himself has come to indwell the church of God. The beginning of this is seen in Acts 2; and since the Spirit of God has come, He has remained in every believer individually, and in the entire church of God collectively. "Do ye not know that your body is the temple of the Holy Spirit, which is in you, which ye have of God; and ye are not your own?" (1 Cor. 6:19). This was said even to the Corinthians, who were called "carnal" and "babes in Christ" (1 Cor. 3: 1), and needed serious reproof. Each individual believer was indwelt by the Spirit, though he was not manifesting this properly. Also, they were asked, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16). This is not individual: but rather, unitedly the church is the temple of God, and the Spirit dwells in the church.

This reminder was urged upon the Corinthians, not to make them glory in the fact of their having the Spirit: but to stir their exercise of heart in building up the church of God, that is, that we might be acting consistently with the Spirit's working in the entire body of Christ, or as it is called here, "the temple of God." the sphere where the glory of God is displayed in the world today. It is good, solid, vital work that the Spirit does, though lie Himself is veiled as it were behind the scenes.

"Filled with the Spirit:" What does it mean?

If we are filled with the Holy Spirit," such concern for the eternal blessing of souls and for the building up of God's church will deeply affect us. For though the Spirit of God dwells in the church, this does not mean that the church is "filled with the Spirit." And though all believers have the Spirit of God dwelling within them, none can dare to say that they are always filled with the Spirit. If so, we should not need the exhortation, "be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord" (Eph. 5: 18, 19). Notice, we are told to be filled with the Spirit, not to claim to be.

To be filled with the Spirit does not mean. having more of the Spirit, for He is a living Person, not merely an influence. But it does mean to allow Him full control in every department of our lives, so that Christ Himself is the one precious Object set before our eyes, so delighting our hearts that all else is nothing in comparison.

John the Baptist (Luke. 1: 15); his mother Elizabeth (Luke 1: 41) and his father Zacharias (Luke 1: 67) are spoken of as being filled with the Spirit before the day of Pentecost: all of them speaking of Christ. And this same blessed testimony is true too when the expression is used in Acts 2: 4. The disciples were with one accord in one place; and when the Spirit of God came in His great power to introduce the new dispensation of the church of God, "they were all filled with the Holy Ghost, and began. to speak with other tongues, as the Spirit gave them utterance."

The object of this was by no means their own personal enjoyment. In fact, those of many nationalities were present, and heard them speak in their own tongues "the wonderful works of God"

The disciples were given power to speak their own thoughts in bearing witness to the reality of the death and resurrection of Christ, but in a language they had never learned. They knew what they were saying, for they were witnesses. And they spoke that which was intended for the true, pure blessing of all who heard it. Beware of imitations Many since then have sought to imitate this great miracle. But these disciples were not seeking any such thing as speaking in tongues. This was the spontaneous, real work of God by His Spirit and the speaking in tongues was a precious sign that the Gospel of Christ was to be available for every nation under heaven, not only for Israel. It signifies that in the church there would now be a precious understanding brought about among believers of all nations, therefore a sign to promote blessed unity.

If one claims this gift in such a way AS to draw attention to himself, this is false?. If one speaks in a so-called tongue, not understanding what he is saying, this is a dangerous imitation, for it does not even edify himself, let alone edify others, which is the proper object of all gift. The Spirit of God does not work in a disorderly way: He does not give sensational experiences that tend to exalt men. He draws attention to the Person and work of the Lord Jesus Christ. this was true at Pentecost, and it is true now. When Stephen's face appeared like that of an angel (because certainly filled with the Spirit of God), he did not speak in another tongue, for it was Jews he addressed: but he spoke the precious, solid truth of God, focusing the attention of his hearers on the blessed Person of the Lord Jesus now at the right hand of God (Acts 6: 15 - 7: 56).

Peter, in Acts 4: 8, filled with the Holy Spirit, faithfully spoke to the rulers of Israel of Christ crucified and risen (Acts 4: 8-12). In the same chapter (vs. 31) the disciples were all filled with the Holy Spirit, and spoke the word of God with boldness. Paul (Acts 13: 9-11), filled with the Holy Ghost, gave a solemn sentence of Judgment to Elymas the Sorcerer for his perverting the right ways of the Lord.

Of all these occasions where the filling of the Spirit is mentioned, only one of them tells us of speaking in tongues (Acts 2: 4), and that because it was an occasion of specially outstanding importance, which will never be repeated.

But to be filled with the Spirit remains a precious privilege available to every believer, if he will willingly set Christ as the one absorbing Object before his soul. And this necessarily involves the honest self judgment that does not allow the flesh to take any place of importance. How greatly blessed we shall be if we genuinely allow the Spirit of God to exalt the Lord Jesus Christ in personal and assembly life.

L . M . Grant.