Table of Contents

Abimelech

W.W.F.

The Baptism of the Holy Ghost

W. W. F.

"By Calling."

The Dealings of God in the Acts

The Calling of the Jews.

The Calling of the Samaritans.

The Calling of the Gentiles

Meditations on Ephesians

Ephesians 1: 1-14.

Ephesians 1: 15-22.

Ephesians 2

Ephesians 3.

Ephesians 4: 1-16.

Ephesians 4: 12-32.

Ephesians 5: 1-21.

Ephesians 5: 22-33.

Ephesians 6: 1-9.

Ephesians 6: 10-24.

Reflections on Galatians

Introduction

Are God's Objects Ours?

Grace and Discipleship

The Grace of Christ in Daily Life

Heaven Opened

Jehovah Reigneth

Jesus in the Midst

W. W. F.

The Man Slayer

A Millennial Picture

The Ministry and the Minister

On Ministry. (From a letter.)

The Precious Blood

Psalm 45

Righteousness and Love

Women Speaking in Public

ANSWER TO H.'s QUERY

WWFEREDAY - Articles from the 'Bible Treasury'

Bible Treasury [3]

W. W. Fereday

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Abimelech

Abimelech.

Judges 9

W W Fereday

From the Bible treasury, Vol. 20 page 178.

The Spirit of God has drawn our attention in the O.T. Scriptures to several men who are undoubted foreshadows of the coming man of sin; among these Abimelech the son of Gideon occupies a solemn place. He was of a stamp very different from his father, for Gideon was a man of faith and holds an honourable place in God's list as given in Heb. 11. He had God's glory before him as his object; and loved the people of Jehovah, and groaned over their low estate. He was, therefore, a fitting instrument for God to use, and He used him mightily to the utter discomfiture of Midian, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon (Judges 8: 28).

The son, alas! was moved by a different motive. No sooner was the judge, his father, dead, than he gathered together the family of his mother, and urged them to use their influence with the Shechemites on his behalf. The glory of Jehovah and the blessing of his people were not before him; he desired to exalt himself — he would be king. How painfully he reminds one of the personage in Dan. 11: 36! The Spirit of God there, after speaking to Daniel of various leagues and conflicts between the kings of Syria and Egypt (which part of the prophecy has received fulfilment), abruptly introduces the awful king of the latter days. He passes over entirely the present period of time which is never the subject of O.T. prophecy, and fixes attention upon the time of the end.

"The king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished." This is the Antichrist of 1 John 2, 4, the man of sin, the son of perdition, of 2 Thess. 2; but in Dan. 11 we get him in his local and political character, the wilful and self-exalting king in the glorious land. Now the Lord has declared that 'he that humbleth himself shall be exalted and he that exalteth himself shall be abased' the truth of which Abimelech proved, as also will the impious antitype of the future. It was by fair speeches that the son of Gideon won his way, and so with the man of Dan. 11 "The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords" (Ps. 55: 21). There will be a lamb-like air about him; but in the ears of the elect — who know not the voice of strangers — his voice is that of the dragon (Rev. 13). Antiochus who is another type of him, worked his way similarly. "And such as do wickedly against the covenant shall be corrupt by flatteries" (Dan. 11: 32). By all this the mass are deceived and led away, as the Shechemites. were; the remnant, "the people that do know their God" are preserved.

Abimelech was an apostate from the worship of Jehovah, which his father had restored, and evidently followed Baalberich (compare Judges 11: 4, 46). Here the type fails in completeness, for the coming one will do graver still. Not content with disregarding the God of his fathers, and speaking marvellous things against the God of Gods, "he sitteth in the temple of God, showing himself that he is God" (2 Thess. 2: 4). Here we have human iniquity reaching an awful height, not yet reached by any. It is the full development of the first departure: 'Ye shall be as God' said the tempter. It is man's privilege and glory to be dependent (have we learned this?); the man of sin rejects absolutely such a place and claims God's name and worship — only to be hurled from his usurped throne into eternal ruin.

Abimelech soon developed a thirst for blood, — sadly typical of the dark day at hand. "He went to his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone." How quickly did Israel forget what they owed to Gideon! An apostate power is invariably a persecutor of God's saints. When the abomination of desolation is set up in the holy place, all must bow or die. Who are the souls under the altar in Rev. 6: 9-11? Undoubtedly those who will suffer under antichrist for the word of God and for their testimony. From oppressed hearts will the cry go up, "O Lord, how long"? and the cry is heard. "When He maketh inquisition for blood, He remembereth them; He forgetteth not the cry of the humble" (Ps. 9: 12). But all will not lose their lives in the coming day, any more than in the day of Abimelech. We read, "Jotham the youngest son of Jerubbaal was left; for he hid himself." He was enabled to bear testimony: "he went and stood in the top of mount Gerizim" (the mount of blessing; Deut. 27) and solemnly set before Israel their position with regard to the usurper. In his speech he brings forward successively the three trees which are constantly used in Scripture as emblems of the Jewish nation the olive, the fig-tree, and the vine, all of which refused the proffered dominion, finally accepted by the bramble in the person of Abimelech. Having delivered his message, eminently prophetic, the witness "fled and went to Beer, and dwelt there for fear of Abimelech his brother." He is thus a type of that part of the Jewish remnant who will be persecuted for their testimony, but who will be preserved by a faithful God through all until the end. Such are counselled by the Lord Jesus in Matt. 24.

Righteous retribution follows in due course "for it is a righteous thing with God to recompense tribulation to them that trouble you," and "he that killeth with the sword must be killed with the sword " (2 Thess. 1: 6; Rev. 13: 10). Fire came out from the men of Shechem as Jotham prophesied to devour Abimelech; Gaal the son of Ebed gained the confidence of the treacherous Shechemites and caused them to curse Abimelech, and to rebel against him. Accordingly fire comes out from the false king to devour them and the house of Millo, and he appeared at first to carry all before him. But God had decreed his destruction, and when fighting against the tower of Thebez, with the final victory all but sure, "a certain woman cast a piece of millstone upon Abimelech's head, and all to break his skull." God is not restricted to means; He Who sold Sisera into the hands of a woman could use similar instrumentality here, when all else had proved unavailing. "Thus God rendered the wickedness of Abimelech which he did unto his father, in slaying his seventy brethren: and all the evil of the men of Shechem did God render upon their heads; and upon them came the curse of Jotham the son of Jerubbaal" (Judges 9: 56, 57).

Even so shall it be with the wilful king of the future, the impious and blasphemous persecutor of God's saints; the Lord Jesus "shall consume him with the spirit of His mouth, and shall destroy him with the brightness of His coming" (2 Thess. 2: 8). The down-trodden remnant of God's people shall be delivered at the appearing of Jesus, Israel's true Messiah, the King after God's own heart.

W.W.F.

The Baptism of the Holy Ghost

The Baptism of the Holy Ghost.

W W Fereday

From the Bible Treasury Vol. N1, page 213.

This is an expression very frequently heard at the present time; but often used, alas! with a painful lack of divine intelligence. Some will tell us that they have recently experienced it as a kind of second blessing; others are crying to God constantly, both individually and collectively, for it, both for themselves and for the church at large. But what saith the scripture? The baptism of the Spirit is first mentioned by John the Baptist in Matt. 3: 11, 12. "I indeed baptise you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the Holy Ghost and with fire: whose fan is in his hand and he will thoroughly purge his floor and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire." John's work was of a highly important character. He was Jehovah's messenger, sent before His face (for it was no less a person than Jehovah Who was coming into the world) to prepare His ways. He declaimed sternly against the moral state of Israel and called for repentance and submission. Israel was not in a fit condition to receive the One that was coming. Though their national hopes were centred in Him, they were not ready for Him, and in spite of the Baptist's testimony, they discerned Him not, but refused Him and cast Him out to their own ruin. Therefore is God doing a work of another character in the world. The kingdom stands over, awaiting Israel's repentance and acknowledgement of Messiah; and God is gathering out those who are to be the heavenly joint-heirs with Jesus, baptising them by one Spirit into one body, as the apostle speaks.

In John's Gospel the Baptist speaks of the twofold work of the Lord Jesus; He is the Lamb of God, the taker away of the sin of the world, and the Baptiser with the Holy Ghost. As to the first, he said, "Behold the Lamb of God, which taketh away the sin of the world" (John 1: 29). It is not that He was doing it when John spoke: the word is characteristic — He is the taker away. The work in virtue of which sin shall be entirely removed was accomplished at Calvary; but sin still remains in the world, consequently the verse in its full application looks onward to the new heavens and the new earth, wherein righteousness will dwell. But the second work of the Lord Jesus is especially before us just now. "John bare record, saying, I saw the Spirit descending from heaven like a dove and it abode upon him. And I knew him not: but he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptiseth with the Holy Ghost " (John 1: 32, 33). The Lord Jesus was Himself sealed with the Spirit as man below; risen and in glory He is the Baptiser with the Holy Ghost.

That this was not accomplished until He was glorified is plain from Acts 1: 5, Acts 11: 16. In the risen state, alluding to John's words, He said, "Ye shall be baptised with the Holy Ghost not many days hence" (Acts 1: 5). John added, "and with fire," but this the Lord omits, as having no fulfilment yet. Fire is an emblem of divine judgment, as the forerunner himself explained; and Christ is the divinely appointed administrator of it. Israel is "His floor." and at His return He will purge it, dealing with the apostate mass of the nation — the chaff to be burnt with unquenchable fire, and blessing the remnant — the wheat for the garner. It is a serious mistake that the baptism of fire is in any way going on now. It is judgment pure and ample, but this is the day of grace. It has often been observed that when the Lord read in the synagogue (Isa. 61), He broke off in the middle of the second verse "the acceptable year of the Lord," leaving the words "and the day of vengeance of our God," for a day yet to come (Luke 4: 18-19). Some may have found difficulty in the fact that the Spirit's descent was accompanied by tongues of fire. There is a great contrast between the form of a dove as in the case of the Lord Jesus, and tongues of fire resting upon the disciples. The form was suited to the character of the recipients and to the character of the testimony they were to bear. The Lord's testimony was marked by grace. He came not to condemn the world, did not cry out and shout, nor break the bruised reed or quench the smoking flax. Of such unassuming patient grace the dove was the suited emblem. The work of the disciples was of a very solemn, though blessed character. They charged sin home upon men, the word of God by their means, judging everything before it, while conveying eternal blessing to every soul who believed the gospel. They were to be witnesses — hence "tongues"; the testimony was to branch out to the Gentiles — therefore "cloven"; they were of "fire" for the reason stated. But this was in no way the baptism of fire as careful investigation of the passages will show.

The baptism of the Spirit was accomplished on the day of Pentecost. According to the promise of the Lord Jesus He came from the Father to abide in and with the saints for ever. He came to form a new thing in the earth — the church, the body of Christ. There was no such thing until the Lord took His seat on high and the Spirit descended. An earthly people were called and blessed temporally, but union with Christ in glory was quite unknown. By the Spirit's descent the waiting disciples became what they were not before. Previously they were believers with Jewish hopes, after His coming, they were members of Christ's body, made one with Him, the glorified Head, by the baptism of the Holy Ghost. I do not say that they understood it all at first; indeed it is plain they did not. The truth of the one body — the mystery — we? not declared until Paul was raised up; but the body existed from the day of Pentecost. It was for Paul to write, "For as the body is one, and hath many members, and all the members of that one body? being many, are one body: so also is Christ. For by one Spirit are we all baptised into one body, whether Jews or Gentiles, whether bond or free; and have all been made to drink one Spirit" (1 Cor. 12: 12, 13). What a place for the Christian! Accepted in His acceptance, loved with the love wherewith the Father loves Him, blessed with His blessings. The saints were baptised with the Holy Ghost from the first and thus became the church, the body of Christ; and this is never repeated. Every fresh believer is brought to share in the blessing by the reception of the Spirit consequent on faith in the Gospel. Baptism in water introduces into the outward place of profession (true or false); the baptism of the Spirit brings the believer into the unity of Christ's body, with all its privileges and blessings. How deplorably has all this been overlooked and alighted. The church has forgotten her true relationship with Christ and has lapsed into the world. True, the Lord in His mercy has drawn attention in these last days to precious truths long buried and ignored; but how many, even now, are in the dark as to it all, and cry to Him for what He has already given — the Spirit from above!

That the church needs afresh to avail herself of the Spirit's presence and power we fully believe; but that the church needs a fresh baptism of the Spirit, as many say, is darkness and error as to one of the most vital truths of the present dispensation.

W. W. F.

"By Calling."

W. W. Fereday.

From the Bible Treasury Vol. N1, page 169.

"Paul, a servant of Jesus Christ, an apostle by calling" (Rom. 1: 1). Thus did Paul present his credentials to a company of saints whom he had not yet visited and to most of whom he was a stranger. Being especially the apostle of the Gentiles, he felt he had a responsibility towards them and desired some fruit among them, as among others. He had not been used of God to found the assembly in Rome; nor indeed had any other apostle. Unlike Philippi and Corinth, we have no scripture record of the commencement of the work of God in the great metropolis of the West. But Paul knew of the work, for their faith was spoken of throughout the whole world; and for many years had longed to pay them a visit, that he might impart to them some spiritual gift for their establishment.

The way being still hedged up, he wrote them the epistle now before us. He introduced himself as "an apostle by calling" — for so the phrase really means. His apostleship was derived from above without any intermediary of any sort. He had not received appointment from those who were apostles before him, still less had he thrust himself into the solemn position; it was a divine call. All ministry partakes of this character according to scripture. The source of it all is the risen Head in heaven. Having accomplished redemption and broken the power of the enemy, He ascended up on high and gave gifts unto men. He distributes the spoils of His victory among the objects of His favour — the members of His body. He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.

In all this there is no room for man, the work is wholly divine. He who has received a talent is responsible to trade with the same; it is a mark of the evil servant not to do so, or to wait for some other authorisation (Matt. 25). Nowhere in scripture do we find official appointment to preach the word; still less "a church" giving "a call" to a man to become its "minister". Granted that many human questions and difficulties are avoided by conforming to such ways; but they are a departure from the truth nevertheless. The apostle had to endure a good deal of criticism in the course of his faithful service. The Corinthians sought a proof of Christ speaking in him, and said that ho was rude in speech and in bodily presence weak, and that he only desired to make a gain of them. But he held steadily on his way through evil report and good report, setting no value on any human imprimatur, confiding in God. He was an apostle by calling; and this was enough for him.

Those to whom he wrote had experienced a divine call also, though of a different character. We read "to all that be in Rome, beloved of God, saints by calling." "To be saints" entirely misses the mind of the Spirit. It is no question of what we ought to be in our manner of life, nor of a position or status to be earned; but the, place that grace has given once for all to all who believe, Superstition has robbed many of true understanding and enjoyment of the term "saints." The mass have been long accustomed to think of Saint Matthew, and Saint Paul, as having a place altogether peculiar and which pertain to but few others; and many think of the title merely in connection with certain faithful sons of the church who have been pontifically canonized years after death.

But the word of God is blessedly plain. All who believe, whether apostles or otherwise, are "saints: (or holy ones) by calling." Divine grace has detached us from the world and delivered us from all the guilt and ruin of our former condition, and has set us in holiness in the divine presence according to the value of the work of Christ and the acceptableness of His own blessed person. Nothing can ever alter this. Neither the malice of Satan nor the feebleness and inconsistency of men can affect it for an hour. What unspeakable comfort for our hearts!

Not that this should make us indifferent as to our walk. On the contrary, the more divine grace is known, and the better Christian standing is understood, the more holy and godly will the walk be. The difference is immense between trying to become a saint by earnest painful effort (an impossibility really); and seeking to walk soberly, righteously, and godly, because we know we are saints, beloved of God, established in divine favour. Being holy ones by calling, it behoves us to be holy in practice. As He who has called us is holy, so should we be in all manner of behaviour. The new nature which we have received from God should display itself in the power of the Holy Spirit: the old, which faith reckons dead, never can. God looks for fruit in all His own. W. W. F.

The Dealings of God in the Acts

The Dealings of God in the Acts.

W W Fereday

From the Bible Treasury Vol. N1, page 41, 58, 74.

The Calling of the Jews.

Acts 2.

It is important, to a due understanding of the ways of God in Christianity, to have a clear perception of the teaching contained in the Acts of the Apostles. In that book we have the three great facts particularly brought before us: (1) the descent of the Holy Spirit, according to the promise of the Lord Jesus; (2) the formation of the church of God — the body of Christ, and the house of God; and (3) the propagation of the gospel of Christ far and wide.

But there are differences in the divine action which we do well to note. It is a true remark that in studying the scriptures we learn more by looking for differences than for similarities. Many generally occupy themselves with looking for parallel passages in the word, supposing it to be the best way of acquiring a knowledge of the truth; but, while not slighting this method, our souls learn greatly by carefully noting the many differences that are there, and looking to the Spirit of God about them. In the Acts we have the Spirit dealing respectively with Jews. Samaritans, and Gentiles, varying somewhat His method in each connection. It is these important variations we now propose to consider.

Acts 2 shows us the coming of the Holy Spirit. The Lord Jesus, before leaving His own, promised the precious gift to His disciples (John 14-16). In Acts 1 we get the Lord, after His resurrection, tarrying awhile with Hh own before going to the Father; putting before them in some sort their new position (not yet of course telling them of union with Him as one body), and speaking to them generally of the things pertaining to the kingdom of God. They were to wait in Jerusalem for the promise of the Father; He declares to them, "ye shall be baptised with the Holy Ghost not many days hence." In chap. 2 the promise is seen fulfilled: the baptism of the Spirit takes place.

Now this was a wholly new thing: the saints of God had never experienced the like before. From the very beginning there have been those who through grace have been born of the Spirit; but the gift of the Spirit, sealing individual believers and baptising all into one body, is an entirely new order of blessing, founded on redemption. That mighty work being now accomplished by which God has been vindicated and glorified, and the divine sin-purger having taken His seat on high, God is able in a righteous way to lavish every gift upon all who believe in His beloved Son. And, as one may say, Jesus received the Holy Spirit twice; first at Jordan for Himself, then on His return to glory for His saints. At Jordan the Father expressed the delight of His heart in Him as the perfect man on earth, "and the Holy Ghost descended in a bodily shape like a dove upon Him" (Luke 3: 22); so that He could afterwards say of Himself, "Him hath God the Father sealed" (John 6: 97). But when risen and ascended, Peter could declare, "therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this which 1e now see and hear" (Acts 2: 33).

But the manner of the Spirit's coming was quite different in the two cases. Upon the Lord He came like a dove; the form in connection with the disciples was "cloven tongues like as of fire." Why the difference? He came upon the Lord Jesus in a form suited to the character of the blessed One Whom He was sealing. Christ was the meek and lowly One, not quenching the smoking flax, nor breaking the bruised reed. What more apt emblem of meekness than a dove? As for the disciples, they were to be witnesses as the Lord told them; hence tongues. They were cloven, for the testimony was not to be confined to the Jews, as in the day of Matt. 10 — though it was to them first, as we shall soon see-but it was to branch out to Gentiles also, "to all that are afar off, as many as the Lord our God shall call." The tongues were of fire, the usual symbol of divine holiness in judgment; for the testimony of God, while bringing blessing, nevertheless judges all before it, giving no quarter to all that is of fallen man.

But let none suppose from the fiery form that this is the baptism of fire spoken of by John the Baptist in Matt. 3 John said of Christ, "He shall baptise you with the Holy Ghost and with fire." To these words doubtless our Lord alludes in Acts 1: 5, "John truly baptised with water, but ye shall be baptised with the Holy Ghost not many days hence"; but with marked omission of "and fire." If Matthew 3 be examined, it will be seen that the baptism of fire is judgment-"He will burn up the chaff with unquenchable fire." This is not yet; through God's longsuffering grace the baptism of the Spirit is an accomplished fact: the baptism of fire awaits another day.

The first great result of the coming of the Spirit was a striking testimony to the Jews: "To the Jew first;" "Beginning at Jerusalem." It was the feast of Pentecost, and many were in Jerusalem from far and near. To their utter surprise unlearned and ignorant men began to speak in other tongues, and to declare the wonderful works of God. This was plainly the hand of God. The men had not learned the languages; yet Parthians, Medes, Elamites, etc., heard them speaking in the tongues wherein they were born. Tongues are for a sign to unbelievers (1 Cor. 14: 22). Thus did God surmount the confusion brought in at Babel. The day had not come for its removal; but God would have men of every tongue hear the glad tidings of His grace. The opinions as to the marvel were various. Some seemed thoughtful and said, "What meaneth this?" Others mocking said, "These men are full of new wine."

Then Peter stood up with the eleven. What grace, that Peter of all the apostles should be so used! I am aware that the Lord had said to him, "I will give unto thee the keys of the kingdom of heaven"; and that here he is opening the door to the Jews, as in Acts 10 to the Gentiles. Still what abounding grace that he should be first to preach in the name of the risen Jesus! It was the preaching of a restored backslider. Grace had so wrought that he could calmly charge the Jewish nation with denying and crucifying Messiah. They might have retorted that he also had denied Him. But Peter had confessed his sin and been forgiven; and his conscience was clear and happy before God.

Let us notice his preaching. He explains the remarkable event of the day. He repudiates the insinuation of drunkenness, reminding them of the early hour, and brings forward Joel's prophecy. Had not the prophet spoken of an effusion of the Spirit in the last days? Why then need they be surprised at what had occurred? Not that Joel's prediction received then its complete fulfilment; for the Spirit was not yet poured out upon all flesh, nor had there been signs in heaven above and in the earth beneath; but it then had an incipient accomplishment-an outpouring of the Spirit had taken place.

Peter's style in preaching Christ is noticeably different from Paul's. The apostle of the church starts with Christ as glorified, showing the wondrous results of His death and resurrection in the light of the glory with the counsels of God now accomplishing on the ground of it. Peter, on the contrary, speaks of Jesus as One Whom the Jews had known among them, marked out by God by miracles and wonders and signs; but Whom they had crucified and slain, strewing also that God had raised Him and put Him at His own right hand. He had been delivered up by the determinate counsel and foreknowledge of God. The Jews and their rulers, not knowing Him nor the voices of the prophets read every day, had fulfilled them in condemning Him (Acts 13: 27). But God raised Him up, and David had spoken of it in the Psalms, as Peter proceeds to show. The time was when Peter and his companions needed to be shown Christ in the Psalms (Luke 24: 27). Now he quotes several and presses them upon the consciences of his hearers. Psalm 16 is the first witness (with perhaps a clause from Ps. 21: 28). Of Whom had David spoken? "Thou wilt not leave My soul in hades, neither wilt Thou suffer Thy Holy One to see corruption."

Did the Psalmist speak of himself? Nay, he was both dead and buried, and his sepulchre was known to all the Jews; he has not yet known resurrection, and certainly not exaltation by the right hand of God. But, "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh he would raise up Christ to sit on his throne; he, seeing this before, spake of the resurrection of Christ, that His soul was not left in hades, neither His flesh did see corruption." This includes an allusion to Psalm 132 to which is added the crowning word from Ps. 110: 1. The solemn conclusion of all was that God had made the crucified Jesus Lord and Christ.

What a position for the Jewish nation! convicted of the deepest enmity against God, of utter blindness as to the scriptures, of the betrayal and murder of their Messiah. The awful truth pressed itself home upon many-"they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?" Now notice carefully the answer, "Repent and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Why this order? Why is repentance pressed rather than faith? And why must baptism precede remission of sins and the gift of the Spirit? especially as a very different order is to be observed in the case of the Gentiles in Acts 10. The answer is to be found in the peculiarity of the circumstances. These proud Jews stood convicted of the rejection and murder of Messiah. God would have this deeply felt (therefore repentance is pressed), and would have them submit to baptism in the name of the One they had despised ere blessing could be theirs. Will any say this is the usual order? It is exceptional and extraordinary; and in it we see the perfect wisdom of God's ways.

Peter assured them that the promise was to them and their children, and to all that are afar off, as many as the Lord shall call (including Gentiles); and exhorted them to save themselves from the untoward generation which was about to be visited with judgment (see also ver. 47).

Those who received His word ("gladly" is a doubtful word. See Matt. 13: 20) were baptised: and the same day were added 3,000 souls*. Thus did God commence His new thing in the earth, the church of God. The waiting company received the baptism of the Spirit, and thus became the body of Christ, though as yet they knew nothing of the doctrine of it. The 3,000 were introduced by the gift of the Spirit into the same blessed place. No such portion had been enjoyed by saints, however favoured before that day. The church had no existence in O. T. times, save in the counsels of God. Christ must take His seat on high as the glorified head, and the Spirit must descend, ere such a thing could exist on earth.

*It is not a little remarkable that the first dealing of God under law resulted in 3,000 slain; here His first dealing after the descent of the Spirit brings 3,000 into blessing (See Exodus 32: 28).

But it does now exist, and the souls before us were brought into it on that memorable day. "And they continued stedfastly in the apostles' doctrine and fellowship. in the breaking of bread and the prayers." Stedfast continuance is good. To some Paul had to say, "Ye did run well; who did hinder you that ye should not obey the truth?" (Gal. 5: 7). Not so in Jerusalem on the Pentecostal day. There are four things to be noticed here. (1) "The apostles' doctrine." What else did they, or do we, want? Apostolic doctrine is the standard and test of truth as John declares, "We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error" (1 John 4: 6). Are we prepared to bring all our ways and the teaching we accept to this test? Tradition is of but little worth, however ancient and widely received; what was "from the beginning" alone has a claim upon our souls. (2) "Fellowship." What a mercy that we are not called to walk alone! In a hostile world, what a relief to the heart that God has given us the fellowship of saints! Do we value it sufficiently?

No saint is self-sufficient; we all need what God has for us by means of our brethren. But our fellowship must be holy. Better far to walk alone than compromise the Lord's name. In such a case His grace will be made sufficient for the soul, as many can testify; but such is not the ordinary Christian path, but fellowship. (3) "The breaking of bread." This had clearly a larger place in the Christianity of those days than now. While continuing daily in the temple, they broke bread "at home" on (at least) the first day of the week (Acts 20). Love was too fresh to be satisfied with a monthly or quarterly remembrance of Christ. In our day the very name is well-nigh lost, to say nothing of the reality. What are the sounds around us? One tells us of the mass, another of the sacrament; but how often do we hear God's titles, "the breaking of bread," and "the Lord's supper?" (4) "The prayers." They felt the solemnity of their position in the midst of enemies, and valued united prayer. When the apostles were "let go" in Acts 4, they at once sought out "their own company," and together they gave themselves to prayer. Do we feel our need? It is sorrowful to see saints, who are regular in their attendance at the Lord's table, indifferent to the prayer-meeting What can be said of their condition of soul?

It is truly a lovely picture the Spirit brings before us here; first love, ardent faith, and earnest zeal for the glory of the absent Lord. But as yet all in the church were Jews; others were to be called, as succeeding chapters will show.

The Calling of the Samaritans.

Acts 8

We have had before us the descent of the Holy Ghost, and His baptism of the waiting saints, constituting them the church, — the body of Christ, and the house of God. We also saw that by means of the preaching of the gospel some 3,000 Jews were brought into the new circle of blessing. The following chapters (3-7) show continued overtures to the nation. Peter promised them on God's part that, if they would repent, their sins should be blotted out, the times of refreshing should come from the presence of Jehovah, and He would send Jesus back to them. Their treatment of Stephen was the climax of their rejection of the testimony. They cast him out, and stoned him, sending a messenger after the Lord (as it were) saying, "We will not have this man to reign over us" (Luke 19: 14).

In this chapter we see the work of God extending, and reaching the Samaritans. This was quite in keeping with the Lord's word in Acts 1: 8, though the twelve were not the honoured means. The rage of the enemy was the immediate cause of this spread of the gospel At the time of Stephen's death, "there arose a great persecution against the church which was at Jerusalem, and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles." It is strange that the twelve, who were in the forefront of the testimony, and consequently special objects of the enemy's spite, should have. been allowed to remain. It is a fair question also, whether they should not have gone elsewhere with the gospel. To them the Lord had said, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." And He had also laid down as a general principle long before, "when they persecute you in this city, flee ye into another" (Matt. 10: 23); a principle carried out clearly by Paul and his companions later, even to the shaking off the dust of their feet (Acts 14: 6, Acts 17: 10-14). However, God in His wisdom made important use of their presence in Jerusalem, as we shall presently see in stirring up persecution for the church. The enemy, as often before and since, over-reached himself. It only led to the spread of the truth, for "they that were scattered abroad went everywhere preaching the word." Satan never intended this. His aim was the suppression, not the spread, of the testimony.

We see a similar state of things in Phil. 1. Satan had succeeded in getting Paul imprisoned, which at first sight was a real calamity; but see how God wrought through it! The apostle was enabled to speak of Christ in quarters where he could not have gone in the ordinary way; and besides, many brethren in the Lord, who were perhaps silent in his presence, were bold in his absence to preach the word without fear.

Verse 4 in our chapter has occasioned a good deal of discussion in days ancient and modern. It is a difficulty with some that the saints as a general class should be represented as "preaching the word." That it is a serious verse for officialism is readily granted; but it is God's truth, and if traditional ideas did not becloud the mind, all who bear the Lord's name would understand it. The simple fact is that all set forth what they knew of the Lord Jesus. Every Christian is responsible to do this, as far as God gives grace and opportunity, though it is not denied that there are special gifts from Christ, as evangelists, etc. But in these there is no room for man; it is the ascended Lord Who gives, the. servants are responsible to Him alone, and the church is but the receiver of the blessing.

Among the scattered ones who preached, Philip is particularly noticed by the Spirit. "Philip went down to a city of Samaria, and preached Christ unto them." This labourer was one of the seven who were set apart to distribute the church's bounty in Jerusalem.

There is no connection between the office of a deacon, and the gift of an evangelist, save that in a general way " they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus" (1 Tim. 3: 13). The modern notion of a deacon appointed to "read holy scriptures and homilies in the church" etc, "and to preach if he be admitted thereto by the bishop," in contrast with a priest ordained to forgive sins, and to be a dispenser of the holy sacraments, had no existence in simple apostolic days. As a deacon, Philip was chosen by the assembly, and appointed by the apostles; as an evangelist (which the Spirit else where expressly declares him to have been), he had received his gift from Christ, neither the church nor the apostles having aught to say or do in the matter (Acts 21: 8, Eph. 4: 11). His services as deacon being no longer required (the Jerusalem saints being scattered), he is seen exercising his gift in dependence on the Lord.

Note, he preached Christ unto them. Compare verse 34 where the same Philip is seen dealing with the eunuch, "he preached unto him Jesus." Why the difference? Simply this. The Samaritans, though a foreign race, had for centuries taken Jewish ground. They had their temple on Mount Gerizim, they had the Jewish scriptures, spoke of "our father Jacob," and appropriated the Jewish hope-the coming of Messiah* (John 4: 12, 25). Philip therefore took them on their own ground, and announced the Christ unto them. The preaching was accompanied by many signs, as the casting out of unclean spirits, etc., "and there was great joy in that city." One man in particular was arrested. Simon the sorcerer (of whom tradition has very much to say, largely no doubt fabulous), had for years held great sway over the minds of the Samaritans, "giving out that himself was some great one," and had gained the title of "the great power of God." Numbers believed Philip's testimony and were baptised, Simon among them, astonished at the miracles and signs which were done. Alas! it was these which struck him, not the word of God. Contrast Sergius Paulus in Acts 13: 12. Faith founded on miracles is but little worth. The Lord, when here, would not trust Himself to such (John 2: 23-25). Miracles may arrest and convince the intellect (and confirm faith where it exists): the word of God alone can lay bare the heart and conscience. This the unhappy Simon never knew.

*Much to the annoyance of the Jews, who hated and had no dealings with the Samaritans .

But tidings of the good work reach Jerusalem; and when the apostles heard that Samaria had received the word of God, they sent unto them Peter and John. Did Philip resent and regard as intrusion the coming of men whose place in the church was greater than his own? Nay, the work was one, whether in Jerusalem or Samaria, and all were equally interested. Besides, the power of the Spirit was too deeply felt all round to leave room for such petty feelings. And God had a special reason for sending Peter and John at that time. The new converts had not received the Holy Ghost, the great characteristic gift of Christianity, but had simply been baptised in the name of the Lord Jesus. The apostles prayed for them, and laid their hands on them; and they received the Holy Ghost. Why this order? Why did they not receive the Spirit when they believed, as the Gentiles later in Acts 10? Herein we may see the wisdom of God. Samaria and Jerusalem had been for centuries antagonistic religious centres; and had God dealt with the Samaritans exactly as with the Jews, who can say that the rivalry might not in time to come have revived under a Christian name? Have we never known such a thing in Christianity? Who does not know of the jealousy in early days between the great sees of Christendom, particularly between Rome and Constantinople, resulting at last in a total breach between east and west? God would leave no open door for this in Philip's day. Hence they must wait for the coming of the apostles from Jerusalem, ere the gift of the Spirit could be theirs. Thus did God bind the work together, and preserve unity. The saints on earth, whether Jews, Samaritans, or Gentiles, are one body, linked to the one Head in glory by the one Spirit sent down from on high. Independency of any sort misses the mind of God completely.

All this brought out what was in the heart of Simon. "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." He betrayed his utter ignorance of God. God has revealed Himself as a giver: for it is more blessed to give than to receive. He has given His Son, and in Him eternal life to us. The Spirit too is His gift, founded upon the work of Jesus. But of all this Simon knew nothing. It was power that had attracted him, and for power he craved. It was self-aggrandisement he sought, not the divine glory. Further, when Peter bade him repent and pray to God, he said, "Pray ye to the Lord for me." Where was confidence in God for himself? The Lord was to him unknown; perhaps a human intermediary could act on his behalf! So thousands of deluded souls have thought since. At this solemn point, scripture leaves him, and tells us no more.

The apostles returned home, evangelising on their journey many villages of the Samaritans.

The Calling of the Gentiles

Acts 10

This time had now come, in the ways of God, for the presentation of the gospel in a formal way to the Gentiles; and Peter, spite of his strong Jewish sympathies and prejudices, was to be the honoured means. This was quite in keeping with the word of the Lord to him in Matt. 16 — "I will give unto thee the keys of the kingdom of heaven." These words indicate no sort of princely supremacy (not even of a personal character, far less of a successional for all time); but it was a privilege and honour conferred upon the apostle. He had opened the door to the Jews on the day of Pentecost and 3,000 had entered; he was now to open it to the Gentiles. He had himself alluded to this day in Acts 2 (however little he then entered into it), saying to the Jews, "The promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call." And speaking of the same thing in a later day, he reminded his brethren, "Ye know how that, a good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the gospel and believe " (Acts 15: 7).

God would not have the moment further deferred. The apostle had just been called who was to be the Lord's chosen vessel to bear His name before the Gentiles pre-eminently (Acts 9: 15); it was fitting therefore that the door of faith should now be opened to such.

The individual first called was a remarkable character. "He was a centurion of the band called the Italian; a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God alway."* It was a rare thing probably for a Roman officer in a garrison town to be spoken of in this way. We read of one in the Gospels, who loved the Jewish nation and built for them the synagogue (Luke 7: 5); but the usual character of such was in every way different. Instead of giving alms to the conquered, it was rather the custom to oppress and exact as far as possible. But we must look a little deeper here. All was not mere benevolence in Cornelius, but the fruit of a man quickened by the Spirit. Cornelius was not yet saved, for he had not yet had Christ presented to him as a Saviour; but he was undoubtedly born of God. In Zaccheus a case, I think there is a difference. He merely spoke of giving half of his goods to the poor, and of restoring fourfold to any man he had wronged (Luke 19: 8). This was kindness and conscientiousness; but Cornelius went much farther. Does an unconverted man fear God and pray to Him always? Assuredly not. Such fruit is never borne on the corrupt tree of the old man. "Do men gather grapes of thorns or figs of thistles?" (Matt. 7: 16-18.) This godly Gentile was in reality pretty much where Old Testament saints were, born of God, confiding in Him, but not knowing accomplished redemption through a dead and risen Christ, nor having received the gift of the Holy Ghost.

We must ever distinguish between the quickening work of the Spirit and sealing. The first was true from the first. Ever since grace introduced a hope for the sinner, there have been those in whom the Spirit of God has wrought producing new life and faith in God; but the gift of the Spirit to believers is a wholly new thing, not true until Christ rose from the dead and went on high.

The truth as to Cornelius comes out even more clearly as we proceed with our chapter. "He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him and saying unto him, Cornelius. And when he looked on him, he was afraid and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God." How plain is all this! When did the prayers and alms of an ungodly man ever "come up for a memorial before God?" Such are "dead works," as valueless, if not as offensive, as wicked works.

*Cornelius may not have heard of the sermon on the mount, but his practical righteousness quite accorded with what is laid down there. Verse 1 in Matt 6 speaks of "righteousness" in general, the following verses giving, as branches of it, almsgiving, praying and fasting. See Acts 10: 30-31.

To this interesting Gentile, then, the gospel of Christ was to be declared. The angel bade him send for Peter, who was then at Joppa, lodging with Simon a tanner. His obedience was prompt, his heart being simple before God; and two household servants with a devout soldier were despatched.

At Joppa, meanwhile, the same God Who wrought with Cornelius at Caesarea, wrought with the apostle, graciously preparing him for what was before him. Peter is shown praying on the house-top (reminding us of Acts 6: 4).

Falling into a trance he saw heaven opened and a vessel like a great sheet, knit at the four corners let down to the earth, filled with all manner of four-footed beasts, and wild beasts, and creeping things, and fowls of the air. A voice bade him kill and eat. He objected, "Not so, Lord; for I have never eaten anything that is common or unclean."

The answer was given, "What God hath cleansed, that call not thou common." To make it all the more emphatic; this was done thrice, and "the vessel was received up again into heaven." Thus did the Lord graciously wait on His servant's scruples, and instruct him as to the new work of grace now in hand. Fleshly distinctions were to obtain no longer, uncircumcised Gentiles were to be brought in, and: blessed on common ground with the believing Israelite.

The middle wall of partition was now broken down, however slow those of the circumcision might be to comprehend it. While Peter pondered the vision, the servants of the centurion arrived, and the Spirit instructed him to go with them, doubting nothing. He had the precaution to take with him certain brethren from Joppa as witnesses, and to silence objectors afterwards. Cornelius would have worshipped him, but Peter took him up, saying, "Stand up, I myself also am a man." Compare with this the indignation of Paul and Barnabas when the men of Lystra would have offered them sacrifice (Acts 14: 14), and the words of the angel in Revelation whom John was disposed to worship (Rev. 22: 9). These servants knew their place, and what was due to the Lord.

Considerable and charming simplicity is to be observed in Cornelius throughout. There was simple following of the Lord in all things step by step, and when he had Peter beneath his roof he said, "Now therefore are we all here present before God, to hear all things that are commanded thee of God." There was no reserve, and no desire for the suppression of any part of the counsel of God. What a contrast with this day of itching ears! Peter has at last perceived that God is no respecter of persons, but that in every nation he that feareth Him, and worketh righteousness is accepted with Him. This does not go beyond the admission of the fact, that blessing is for Gentiles as truly as for Jews; as yet the truth of the one body was not declared. Of this Paul was the honoured administrator. To him it was given to unfold the heavenly union of all saints with the risen and exalted Head by the Holy Ghost. Peter went no farther than to admit the Gentiles to an equal place with the Jews: "God gave them the like gift as unto us."

His preaching is characteristic. He speaks as ever of the Lord Jesus as One Who had walked up and down among the Jews, having been anointed by God with the Holy Ghost and with power. He went about doing good, Peter and his companions being witnesses, yet was slain, hanged on a tree, but raised by God on the third day and strewn to chosen witnesses. All these were public and notorious facts (he could say to his audience-"Ye know"); but Cornelius and his kinsmen and near friends had never before heard of an interest for themselves in that blessed One. They knew His path among, and His presentation to, the Jews; but they were Gentiles! Now they learn that He is a Saviour for all — for "whosoever." He is the appointed Judge of living and dead; but is that all? "To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins."

What a message from God to needy men! At once solemn and blessed, it wrought immediately with this first Gentile company that heard it. Generally audiences are divided after a discourse; as in Acts 28: 24, "And some believed the things which were spoken, and some believed not." But there was no such division here. "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word." Though not stated, it is implied that all believed the testimony. The Spirit is given only to believers, as we read.

"After that ye believed, ye were sealed with the holy Spirit of promise" (Eph. 1: 13). Peter's companions were astonished, "because that on the Gentiles also was poured out the gift of the Holy Ghost." Why should they have been? Why so slow to rise to the thoughts of God? Peter afterwards said, "God gave them the like gift as unto us" (Acts 11: 17). Mere fleshly standing is no more, distinctions have no place in Christianity, salvation is available to flesh, whether Jew or Gentile. "There is no difference." Signs accompanied the gift, for these new believers began to speak with tongues, and magnify God.

What hindered now their formal reception among Christians? Who could withstand God? Consequently Peter asks, "Can any man forbid water, that these should be baptised, which have received the Holy Ghost as well as we?" And he commanded them to be baptised in the name of the Lord." Baptism is nowhere spoken of as a command (save to the evangelist), but as a privilege granted to all who are Christ's (compare Acts 8: 35).

It is a sign of death-death with Christ-a figure of salvation and the washing away of sins. In apostolic days, when things were done according to God, it was the first act of the believer. As remarked before, the order here varies noticeably from that in chaps. 2 and 8.

In Acts 2 the conscience-stricken Jews must be baptised in the name of Jesus Christ ere they could have remission of sins, and the gift of the Spirit.

In Acts 8 the Samaritans were baptised by Philip, but had to wait for the Spirit's seal till the apostles came down. In the first case God would humble the proud rejectors of His Son unto the very dust; in the second God would preserve unity.

Here at Cæsarea neither consideration had a place, consequently the Holy Ghost foil upon them at once. They heard of remission of sins through faith in the name of Jesus, they received the testimony, and then the Spirit of God. This is what we are warranted to expect. Let the gospel be but simple and full, and God will not fail in His blessed part. To His name be all praise. W. W. F.

Meditations on Ephesians

Meditations on Ephesians

W W Fereday

From the Bible Treasury Vol. 20, page 198.

Ephesians 1: 1-14.

There is an immense difference between the Epistle to the Ephesians and that which precedes (to the Galatians). There the apostle has to descend to the lowest scale of grace, and repeat foundation truths, because of the condition of souls. Here he writes freely of the most exalted themes the counsels of God concerning Christ and the church. The Galatians were being drawn from the ground of faith after circumcision, worldly elements, and works of law; consequently the apostle had to recall them to the true ground of justification before God, faith in Christ's work. In Ephesians he was able to speak "wisdom among the perfect" (1 Cor. 2: 6).

It is interesting, yet solemn, to note the difference between this Epistle and that to the Colossians, which most nearly approximates to it in doctrine. In Colossians he brings forward association with Christ dead and risen, but does not carry us into heavenly places. Our hearts, our mind, should be there, but we are viewed as here. He dwells upon the personal glories of the Head and the fulness that resides in Him, rather than the privileges and blessings that are ours in virtue of our union with Him. Why? Again because of the need of souls. Meat in due season is requisite, and the condition of souls must be consulted. The Colossians were being attracted by philosophy and the tradition of men, etc., and needed to be reminded of the headship of Christ, in Whom they were complete. In the case of the Ephesians, however, there was apparently nothing in particular to rebuke or to warn against; they were exhorted to walk worthy of their calling. Consequently the apostle's heart was free, and he could write freely and fully of the wondrous blessings and privileges which pertain to us in Christ.*

*The difference is the more striking. as the two Epistles seem to have been written at the same time, and sent by the same messenger. Compare Eph. 6: 21, with Col. 4: 7.

Note how he introduces his apostleship: "Paul apostle of Jesus Christ by the will of God." Quite different is this from the opening of Galatians: "Paul apostle, not of men, neither by man, but by Jesus Christ and God the Father, Who raised Him from the dead." Both forms of speech are in keeping with the character of the Epistles in which they are found. Paul was careful to establish for the Galatians that his ministry did not flow from Jerusalem as a centre, nor had he derived his authority through a human channel; but all was of God, having Christ risen as centre. Now in Ephesians, he purposes to show that all blessings for the saints in heavenly places flow from God's will (see in chap. 1: 5, 9, 11), he therefore tells us that his apostleship had the same spring.

Paul begins with praise, as also Peter (1 Peter 1: 3). How could he write such divine realities without thus bursting forth? The inspired writers were channels — the Holy Ghost being responsible for every word written by them (1 Cor. 2: 13); but they were not mere pens. Their affections were engaged, drawn forth doubtless by the Holy Ghost; and the truth therefore was inscribed by Paul with a worshipping heart. He speaks of God as "the God and Father of our Lord Jesus Christ." Farther on, in chap. 1: 17, he speaks of "the God of our Lord Jesus Christ"; and, in Eph. 3: 14, of "the Father of our Lord Jesus Christ." These are the two titles under which God has been made known to us. Recall the Lord's words on the resurrection day, "I ascend unto my Father and your Father; and to my God and your God" (John 20: 17). The God and Father of our Lord Jesus Christ has blessed us with all spiritual blessings in the heavenly places in Christ.

This is in direct contrast with the Jewish portion of old. Jehovah called the Jew to enjoy temporal blessings in earthly places, with Canaan as their seat, basket and store, good crops and vintage, etc. — their promised enjoyment, if obedient. But we are not called thus. The Spirit here expounds a deeper purpose formed in God's heart before the foundation of the world, that we should be before Him in heavenly glory with His Son. If there, we must have a suited nature. Could the natural man be at home with God, and find pleasure where all is holy? Impossible, it is opposed to his very being. Moreover, supposing it were possible to be before Him with a conscience not at rest, where would be the joy? How blessed, therefore, that we are to be "holy and without blame before Him in love!" "Holy," because having His nature, a nature that finds its only portion in God — "Without blame," in virtue of Christ's work for who shall lay anything to our charge? — "In love," His love flowing ever into our hearts, and back again to Him its source.

But if the God of our Lord Jesus Christ has done this in the character of the Father of our Lord Jesus Christ, He has "predestinated us unto the adoption of children (sons) by Jesus Christ to Himself, according to the good pleasure of His will," etc. This is a further step: not only nature but relationship. What grace! What part had we to perform? Man is not found here all is "according to the good pleasure of His will." He willed, and that is all. He has sought His own glory in doing all this for us: hence we read "to the praise of the glory of His grace." Our blessing is never the prime thought with God, but His own glory and the glory of Christ. How precious the change of expression in ver. 6, not "in Christ" but rather "in the Beloved!" "Accepted" is hardly the idea here, but rather "taken into favour"; and this "in the Beloved!" Recall the Lord's words in John 17: 23: "that the world may know that Thou hast sent Me, and hast loved them as Thou hast loved Me." How wonderful! Objects of the same Divine affection standing in the same relationship with the Father.

This leads to a passing notice of our former condition (Eph. 1: 7), but it is not developed here, for the Spirit would engage us with God, His counsels and His will. And in chap. 2 it is gone into fully, where we are reminded solemnly of what we were. Here it is briefly said that we have redemption, the forgiveness of offences through His blood. We were formerly Satan's slaves, needing redemption; we were offenders, needing forgiveness.

Further, God has "made known to us the mystery of His will." He has revealed to us His great purpose to unite all earthly and heavenly things under Christ in headship, and has shown us our place of union with Him in the great scheme. What a position of confidence! (See John 15: 15.)

We must not confound "the fulness of times" here with "the fulness of time" in Gal. 4. The Latter expression is in connection with the coming of Christ. God has tested man in a variety of ways during different dispensations; and when the creature was proved to be helplessly bad and corrupt, he sent forth His Son. This was "the fulness of time" But the phrase in Eph. 1: 10 refers to the scheme when all the threads of God's purposes will have spun themselves out, and Christ shall take His place as Head over all above and below, the church sharing all with Him.

But not only do we see Christ's portion as Head of all things in heaven and earth, but our own portion is brought forward: "In Whom also we have obtained an inheritance." Marvellous thought! we are to share with Him all that the Father has given Him. We have been predestinated to it "according to the purpose of Him Who worketh all things after the counsel of His own will." This leads the apostle to say that we should be to the praise of His glory who first trusted in Christ." The apostle speaks of himself and his Jewish fellow-saints, who believed in Christ while hidden at the right hand of God before His public manifestation to the world. The nation will not believe in Him until the day of display and will not be blessed till then, and then in an inferior way. This the Lord hinted to Thomas, who is a striking type of His people: "Thomas, because thou hast seen Me, thou hast believed, blessed are they that have not seen and (yet) have believed" (John 20: 29). This is the church's peculiar place, called to believe in Him unseen, and to have the more exalted place of blessing before Him and with Him. But in Christianity the Jew is not blessed apart from the Gentile. Thus we read, "in Whom ye also (trusted) after that ye heard the word of truth, the gospel of your salvation." Jew and Gentile are united, both are reconciled to God in one body by the cross, and both blessed together.

The gospel is here called "the gospel of your salvation." The gospel is spoken of in a variety of ways in the New Testament. It is called "the gospel of God" (Rom. 1: 1), because it comes out from God and finds its spring in His own heart. It is the "gospel of His Son" (Rom. 1: 9), because Christ is the object; it is God's testimony to men concerning His Son. It is "the gospel of the glory of Christ" (2 Cor. 4: 4); for it bears witness to the present exaltation of Christ as Man at the right hand of God in glory. It is also called "the gospel of peace" and "the gospel of the grace of God." But in Eph. 1 the. Spirit says "the gospel of your salvation;" for it is the glad tidings, not only that all trespasses are forgiven in virtue of Christ's blood, and that sin is condemned in His death, but that the believer in Him is brought into complete salvation a totally new place of heavenly blessing before God.

Following faith in the gospel is the Spirit's seal: "ye were sealed with that Holy Spirit of promise." It is important to see the difference between the Spirit's early work in the soul in convincing it of sin and producing faith in Christ, and sealing. The Spirit of promise is God's gift to all who have accepted Christ's work: the blood first, then the oil (Lev. 8). But He is not only the "seal," He is also the "earnest of the inheritance." The inheritance is not yet possessed by us (indeed the Heir has not yet received His rights), but all is blessedly sure, and the Divine Spirit is the pledge. "The redemption of the purchased possession" looks forward to the time when Christ will take possession of everything He purchased. Then creation shall be delivered from the bondage of corruption, the changing of our bodies into His image at His coming being the first stage.

Ephesians 1: 15-22.

This closes the introduction of the epistle, and the apostle pauses to pray for the saints. The prayer here is addressed to the God of our Lord Jesus Christ ("Father of glory," because Author of it), and that in Eph. 3, to the Father of our Lord Jesus Christ, corresponding with the twofold title in ver. 3. Paul had heard of their "faith" and their love — "love to all the saints" being the outcome of faith in our Lord. Narrowness of heart misses His mind, whatever the day may be, though love does not display itself in the same way toward all. In the companion epistle (Colossians) the Spirit commends the saints for the same precious fruit. There are three parts in this prayer. The apostle desired them to know the hope of His calling; the riches of the glory of His inheritance in the saints; and the exceeding greatness of His power to usward who believe. The "calling" we have seen in ver. 35; we are to be holy and blameless before Him in love, having sonship according to the good pleasure of His will. The "inheritance" we get in vers. 9-11; we are to share all things with Christ. the Heir. Note, it is God's inheritance (as also His calling); but He inherits it in the saints. It is not at all meant that the saints form the inheritance, as some have thought, such a notion having no ground but refutation in the N. T. We see it often written of Israel. Yet also God reserved to Himself the land of Canaan; it was His land, but He inherited it in His people, while they were His inheritance.

The apostle wished the saints to grasp the vastness of all three — the calling, the inheritance and the power that wrought in Christ in raising Him from among the dead, and placing Him at God's right hand in heavenly places, with all things under His feet. It is God's display of power not in creation, however wonderful, but in raising from the dead His Son, Who went down into death (where we were) bearing our sins, and Who now is in righteousness at His own right hand above, as the accepted Man, the second Adam, Head of the new creation. The same power will presently place us in the same glory; and meanwhile it gives us to enter into the precious meaning of union with Him there, whereby we walk upon our high places. "He hath put all things under His feet" is a quotation from Ps. 8. It will be seen in its day

He is Head of the body of the church meanwhile. Wondrous thought! the church is His fulness. His mighty grace has so ordered all; that He (the Head) is not complete without His members — all those who have been joined to Him on high by the Holy Spirit.

Ephesians 2

Chapter 1 ends by speaking of the church as Christ's body, the fulness of Him that filleth all in all, chap. 2 shows us the materials of which the church is composed. Chap. 2 differs greatly from chap. 1 in its general bearing; for chap. 1 brings God forward, and shows us what He counselled before the world was, scarcely touching upon the condition in which He found His elect; while chap. 2 gives prominence to what we were, and details our low estate. Here we are bidden to look down; in the preceding chapter we are called to look up.

In speaking of our former condition the Spirit impresses a line of truth different from that in Romans There the sinner is viewed as living in his sins — here as dead, "dead in trespasses and in sins." In Romans, I needed to be put to death, and I am shown my death with Christ; in Ephesians I am viewed as dead, and now quickened together with Him. What more striking picture could the Spirit draw of our former state of corruption and helplessness? What can come forth from the dead but corruption? and where can the dead find help but in God Himself? Yet was it an active kind of death; for we "walked according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." The devil rules all in the world; his influence is all-pervading, and we were once under his power as all others. Another Spirit works in us now through grace. The enemy is called "the prince of the power of the air" here only; and this is quite in accord with the general character of this Epistle, which is occupied with the heavenlies. In 1 Peter he is spoken of as "a roaring lion," and characteristically; for saints are there viewed as strangers and pilgrims passing through the wilderness, and it is in the wilderness we find the lion.

Up to this point the apostle had said "ye," meaning the Gentiles to whom he was writing; but were the Jews better as to their former state? "Among whom also we* all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath even as others" (ver. 3). The Jew, with all his privileges and favours, was not one whit better than the outside Gentile. There may be outward differences, but before God the ruin is complete. The desires of the flesh may be distinct from those of the mind; but both spring from the one evil source. The former would comprehend all that is base and foul; the latter, man's search after wisdom, which invariably leads him from God, and lands him in self-complacency, vanity, and infidelity. Solemn thought! we ever should have delighted in and performed the will of God ; but we loved not His way, preferring our own and indulging our "desires" (or "wills") to the full. The opposite should be true now; His will, not our own, should be our unceasing delight. Christ as Man below never did His own will, hut the will of His Father, and we are called to follow His steps. All this was our state by nature; we were then "children of wrath even as others."

*In chap. 1: 12, 13, there is a corresponding contrast of "ye" (Gentiles)and "we" (Jews), and of much interest too.

Where is hope to be found for the ruined? In God alone, and He is instantly brought in. His counsels were formed long before, irrespective of our nature and actings; but the Spirit is careful to tell us what we were when grace wrought in us to give us a part in and with the Christ of God. Note the largeness of the expressions: "rich in mercy" — "great love" — "the exceeding riches of His grace" Is the language too strong? Not for the magnificent portion which is ours, through grace, in Christ above. He loved us too "when we were dead in sins" — the first movement came from above and not from below — "and hath quickened us together with Christ." Christ came down in grace to where we were; He found us in a state of death with sins upon us; He Himself went down into death bearing our sins in His own body on the tree. What else would have availed? But, having accomplished all, God has raised Him from among the dead, and He has gone up in the power of resurrection-life into the presence of His Father and God as the risen Man, Head of the new creation, where all is of God. And we have been quickened with the Christ — not merely quickened, but with Him. Quickening has always been true from the beginning for man — irrespective of dispensational differences — needs to be born again to enter into the kingdom of God; but association in life with Christ was not thus developed until He died and rose. Is not this what He alluded to in John 10? "I am come that they might have life, and that they might have it more abundantly." For we are not only "born anew," which is true of saints in all dispensations, but are associated in life with the risen Christ. He is the accepted and beloved One in the presence of God; we are the same through grace. He lives evermore; and because He lives, we live also. We are brought right into the heavenlies — already across Jordan — and made to sit together in Him: not with Him yet, but in Him. To this wondrous display of grace, in bringing us into such an exalted position, God will point in the ages to come; the exceeding riches of His grace will be everlastingly told out in His kindness toward us through Christ Jesus.

It is noticeable that we are reminded here again and again that all is of grace, "faith" being the means, and this not of ourselves: it is the gift of God. Can God sanction boasting in His presence? Nay; he that glorieth, let him glory in the Lord. And so will it be for ever.

Salvation is looked upon in Ephesians as an accomplished and present thing. in Phil. 2: 12, 13, and Romans 8: 22-25, the believer is regarded as a pilgrim here below (as also in 1 Peter), beset with difficulties and dangers, and looking for salvation at the coming of the Lord Jesus. But this would not suit Ephesians, where we are viewed as blessed in the heavenlies. We have been and are saved. All is of God; it is His work alone. We were created in Christ Jesus for special good works (which God before prepared that we should walk in them).

The apostle has said that salvation is not of works but of grace, that none should boast; but in ver. 10 he shows that works hold an important place in Christianity. "Dead works" are as valueless, if not as outwardly offensive, as "wicked works"; but believers are "created in Christ Jesus, unto good works, which God hath before ordained that we should walk in them." It answers to justification before men, as James speaks, which is in no way a contradiction of the doctrine of Paul in Romans but its supplement.* How else is reality proved? Believers may speak of faith in Christ's name, and of association with Him on high; yet the "good works" convince of truth more than mere words. But how are such works produced? Not by following the law as a rule of life (the Galatians, who followed it, fell to biting and devouring each other), but by learning Christ in the power of the Holy Ghost. Believers have been created anew; and in the new creation law has no place.

*Many, not seeing this, have greatly slighted James' epistle. Luther described it as "a downright epistle of straw, with nothing evangelical about it." And a later countryman of his considers it a direct answer of Jewish Christianity to the Epistle to the Hebrews! The truth is, James furnishes us with the side of life, rather than Paul's doctrine of Christ's work, and nowhere writes anything contradictory to it.

How striking that the apostle should bid the saints to look down in ver. 11! We are carried very high in ver. 7, and shown our place as sitting in the heavenlies in Christ Jesus; we are now told to remember what we were. It is important to distinguish between self-occupation, and the remembrance of our ruined state. The former leads to doubt and fear; the latter to humility and deeper appreciation of grace.

The Ephesians, in their Gentile state, were called uncircumcision — a term of great reproach. (1 Sam. 14: 6, 1 Sam. 31: 4) . Circumcision was the sign of relationship with God (and more also): to be uncircumcised was to be altogether outside the circle of relationship and privilege. Consequently, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, they were apart from the Christ, having no hope, and without God in the world. All this is true of the Gentile: the Jew was outwardly nigh, had the promises, hoped in Christ Who should come, and had God's sanctuary and oracles. In the earlier part of the chapter the apostle lays down what is true of Jew and Gentile alike, here he emphasises what was particularly true of the Gentiles.

But where has Christ's work brought the believer? Into the Jew's old place of nearness to God? Nay, but into a place incomparably nearer than the Jew ever conceived. moreover, He has brought the believing Jew into the same place, having abolished all distinctions after the flesh. This is an immense advance On all Old Testament teaching. The prophets spoke much of blessing for Gentiles, but always in a subordinate way to the Jew (all of which will be realised in the millennial reign). But meanwhile God has brought out His better thing, and Jew and Gentile, believing in Christ, are brought into the same blessed place of nearness to God: humbling to Jewish prejudice doubtless, but none the less the will of God. There are thus in this period three classes in the world: the Jews, the Gentiles, and the church of God (1 Cor. 10: 32). The Jew, believing in Jesus, is brought out of his old Jewish standing; and the Gentile from his place of distance: both are reconciled unto God in one body, and both have access by one Spirit unto the Father.

It is to be observed that God has "broken down" the wall which He Himself reared (it would have been sin for anyone else to have done so) of old. Jehovah said to His people, "I Jehovah am holy, and have severed you from other people that ye should be mine" (Lev. 20: 26). The godly gloried in this, and could say, "He showeth His word unto Jacob, His statutes and His judgments unto Israel. He hath not dealt so with any nation: and as for His judgments, they have not known them" (Ps. 147: 19, 20). So that Peter was warranted in telling Cornelius that it was an unlawful thing for a Jew to come unto, or keep company with, one of another nation. But such distinctions belong to the past. God's present work is the formation of the one body. Christ has abolished in His flesh the enmity (ver. 15). Peace is now proclaimed to the distant and to the nigh: and both draw near to the Father.

Therefore are we Gentiles no more strangers and foreigners, but fellow-citizens with the saints , and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone. Here we have a new thought; not merely one body, but a building. Formerly God sanctioned a material house, and dwelt in it in the midst of the people whom He had redeemed; but here we read of a temple of a very different order. The building on Moriah was disowned and empty ("your house is left unto you desolate" Matt. 23: 38), and God was framing "a spiritual house" composed of living stones. Mark here it is God's building, not the work of man. We have to distinguish between the house as built by God, and as committed to human workmen. The first thought is to be found here, as well as in Matt. 16, and 1 Peter 2.

Viewed from this standpoint, all is perfect, as God's work ever is, and must be. The church against which the gates of hell cannot prevail is composed of living members, called and built by Christ Himself: no rubbish enters there. But how different when man's part is contemplated! In 1 Cor. 3 Paul and His associates are viewed as builders in the house. Paul had laid a foundation at Corinth: others had followed, and built upon it. There the warning is found; for some may build wood, hay, and stubble (instead of gold, silver, and precious stones), and lose their reward in the coming day — all their work being consumed, while yet others may defile the temple of God, and be destroyed. The latter class are not Christians at all. God deals with men according to their profession; and all who take the ground of being His servants, whether possessing life or not, will be dealt with on that ground. (Compare Matt. 24: 8-11, 25: 30). Men build with doctrines: the faithful servant teaches the truth as revealed, and gathers true souls; the careless labourer, whose teaching is indifferent, gathers those who too often prove to be unreal, while the false servant corrupts the spring, and poisons and ruins all who fall under his baneful influence

In Eph. 2: 21 the temple is viewed as progressing; "it groweth unto a holy temple in the Lord." This would include every saint of this dispensation; and in this sense the temple is not completed until the Lord comes. "All the building" is the correct idea, not "each several building" as in R.V.* The latter rendering militates against the whole teaching of the epistle, which is the unity of the blessed in Christ.

*I notice that in Acts 2: 36 — margin, the Revisers read "every house of Israel." This is at least consistent with their rendering of Eph. 2: 21; but the absurdity is very apparent.

In ver. 22, we get a further thought: "in whom also ye are builded together for a habitation of God through the Spirit." Here we have, not the progressive thing, but the local thing — the gathered saints at Ephesus were God's habitation. Very similarly does the apostle speak to the Corinthians, "Know ye not that ye are God's temple, and that the Spirit of God dwelleth in you" (1 Cor. 3: 16)? Note the difference in the language in (1 Cor. 6: 19), where the saints are viewed individually. Precious, yet solemn, truth for saints to remember, that, as gathered, the Spirit of God is present making them His habitation. How widely and long his has been overlooked in Christendom, one scarcely need say, but it remains on the page of Scripture as the truth of God. Where believed what room for human officers in worship, to say nothing of priests for us? Ministry or rule is another question.

Ephesians 3.

Paul. now begins to exhort, and touchingly speaks of himself as a prisoner of Jesus Christ for you Gentiles." He regarded no second cause, but accepted his imprisonment from the Lord Himself. Precious principle for our hearts at all times! But it was for Gentiles' sake he was suffering. Most of his afflictions were the fruit of Jewish hatred; so repugnant to them was the indiscriminate grace proclaimed by Paul, which levelled fleshly pretensions and distinctions to the dust.

But though the apostle commences to exhort, he goes off into a long parenthesis (not unusual in his epistles), extending from verse 2 to verse 21, in which he explains his knowledge of the mystery of Christ; and he prays for the saints. Doubtless they had heard of the dispensation (or, administration) of the grace of God, which had been given him toward the Gentiles. It was by revelation that the Lord made known to him the mystery, 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. Paul had had many visions and revelations of the Lord. The Lord's supper was directly revealed to him by the Lord, the manner of the rapture of the saints also; here he speaks of the mystery, Christ and the church. This had not been unfolded in other ages, but "hid in God." The writings of the Old Testament prophets would be searched in vain for a hint of anything of the kind. Yet it was a purpose formed before the foundation of the world, but God had a time for its unfolding. Jewish apostasy and wickedness must reach their height; Christ must be presented to them and be rejected; redemption must he accomplished, the Son must be exalted as man by the right hand of God; and the Spirit must descend, ere God would open out the eternal purpose formed in His heart for Christ's glory. All is now revealed: whence it is announced that the Gentiles should be fellow-heirs, and of the same body and partakers of His promise in Christ by the gospel.

If the time of revealing the mystery was divinely chosen, so also was the instrument. He felt deeply the grace of the choice; he "became a minister according to the gift of the grace of God." "Unto me, who am less than the least of all saints, is this grace given." Elsewhere he expresses himself as "not meet to be called an apostle." Called by the exalted Lord, when engaged in pursuing His saints to the death, he became His chosen vessel to bear His name before kings, and the Gentiles and the children of Israel to preach among the Gentiles the unsearchable riches of Christ, and to enlighten all as to the economy of the mystery of Christ and the church. The result is that the heavenly beings now learn in the church — gathered into union with Christ its exalted Head — the manifold wisdom of God. They had seen His mighty work in creation, and had shouted for joy; they are now privileged to see something more wondrous far in character — the rich fruit of redemption, and the eternal counsels of God — the church formed on earth in time, by the Spirit, to have part in Christ's heavenly glory. What is God's purpose concerning the earth and the kingdom, as compared with this?

In Eph. 2: 18 the apostle has said, "Through Him we have access by one Spirit unto the Father" here, "in whom we have boldness and access with confidence by the faith of Him." Therefore he would not have the saints discouraged by his sufferings; himself gloried in them: they were their glory. Devoted labourer! He had drunk deeply into the affections of the Head for His body the church; and it was his highest joy to serve Him by serving it and suffering for it.

He proceeds to pray for the saints, who were much upon his heart; he bows his knees unto "the Father of our Lord Jesus Christ." We have noticed that his prayer in Eph. 1 is addressed to the God of our Lord Jesus Christ. Here he thinks of their state: he desired it to he good; he longed that they might walk at the height of God's thoughts as revealed.

Verse 15 is better thus — "of whom every family in heaven and earth is named." There will be several quite distinct circles above and below, enjoying their measure of nearness in blessing. In heaven the church's place is distinct; so is also that of the spirits of just men made perfect (Heb. 12); and angels have their assigned portion; while on earth the Jews and the Gentiles have their respective places of blessing before God.

Having touched upon this passingly the apostle prays for the saints, that the Father would grant them, according to the riches of His glory, to be "strengthened with might by His Spirit in the inner man." How forcibly this reminds us of man's inability to find out the things of God! Man not only needs a new nature, and the Spirit to instruct, but needs divine strengthening to receive divine thoughts in detail. This Daniel felt in his day (Dan. 10).

This was not all Paul prayed for, but. "that Christ may dwell in your hearts by faith." This is quite a different thought from the indwelling of the Holy Spirit. This is always true, in virtue of redemption, whatever the spiritual state may be; but here we have the conscious enjoyment of Christ within — Himself and His love the stay and delight of the soul. What do we know of it? We become thus "rooted and grounded in love," and able to look out calmly, yet with wonder, upon the boundless sphere of glory opened, in the counsels of God, to our view.

But we comprehend the breadth, and length, and depth, and height (that is, of the mystery) "with all saints." But there is more. The rich enjoyment of Christ's love, and the understanding of the varied counsels of God enlarge the affections: our hearts share with all the objects of the same wondrous grace — with all who are to have a part in the same glory with Christ. In chap. 1 the apostle speaks approvingly of their "love unto all the saints", and in Eph. 6: 18, he exhorts to prayer "with all perseverance and supplication for all the saints." This is Gods way, though love does not necessarily show itself in the same way toward all. "We know that we love the children of God, when we love God, and keep His commandments" (1 John 5: 2).

In verse 19 we reach the limit; farther we cannot go. He desires our hearts to know the love of Christ which passeth knowledge that we may be filled with (into) all the fulness of God. It is not that the vessel can contain all; but it is placed in the fountain, as it were, and is thus filled to its utmost capacity. Are there not heights always to be reached, and depths still to be sounded? But we are enabled for all this by "the power that worketh in us"; which places this prayer in striking contrast with that in Eph. 1. There he speaks of the power which has wrought for us, displayed in the resurrection and exaltation of Christ; here it is power working in us by the Holy Spirit. Consequently here we have experience. Fittingly does the apostle close with an ascription of praise; his heart, overwhelmed, could not do otherwise. The church's unique place stands for ever. In the church, by Christ Jesus, he desires glory to God unto all generations of the age of ages.

Ephesians 4: 1-16.

We here enter upon the practical part of the epistle. Ver. 1 refers back to the end of Eph. 2. In Eph. 3: 1 the apostle commenced with, "For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles," and then went off into a lengthy parenthesis (not an unusual thing in his epistles) which reaches to the end of the chapter. Here he takes up the thread: "I, therefore the prisoner of the Lord, beseech you etc." How touching the manner of the exhortation! In all his epistles there is marked rarity of commanding (though of course he had authority as an apostle). He loved to say "Not for that we have dominion over your faith, but are helpers of your joy" (2 Cor. 1: 24).

Three times in Paul's epistles we are exhorted to "walk worthy." In 1 Thess. 2: 12 we are to "walk worthy of God," the living and true God Whom, in contrast with idols, the Thessalonians had been called to serve. In Col. 1: 10 it is "walk worthy of the Lord unto all pleasing," Christ's authority and headship being much dwelt upon in that epistle. Here it is "worthy of the vocation (calling) wherewith ye are called" (chap. 4: 1). The calling has been unfolded in chaps. 1, and 2; it involves new nature and relationship, access to the Father, and God's habitation in the Spirit union with the exalted Christ in one body.

Lowliness and meekness are to characterise us: how else can we walk together? We have the same thing in Phil. 2, "lowliness of mind, each esteeming other better than themselves." Fellowship with each other is an impossibility, if self is allowed: heart-burnings and strife must surely follow. But suppose, in displaying lowliness and meekness, we find our brethren otherwise? Then comes the opportunity of exercising longsuffering and forbearance in love; and our earnest endeavour must be to keep the unity of the Spirit in the bond of peace.

In view of the many millions of saints in Christendom, it becomes an important question, what is the unity of the Spirit? The Spirit gathers to Christ as centre, and His unity embraces all the saints, every evil being excluded. Nothing narrower or broader than this is His formation, and in this we are called to walk, watching our hearts sedulously, lest Satan get an advantage to Christ's dishonour and our sorrow. We need zeal to observe it practically.

The apostle proceeds to mention some of the bonds of unity. There are seven: one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all. We must not confound the unity of the Spirit with the unity of the body though the two things are intimately connected. A recent writer, one worthy of esteem in love for his work's sake, has said, "Is it not clear that, during this age, the Church of Christ was never meant to be a visible corporate body, but to be a great spiritual reality, consisting of all faithful and loyal spirits, in all communions, who, holding the Head, are necessarily one with each other?" It is clear undoubtedly, that the church was meant to be "a great spiritual reality," and this it is. But it is also clear from scripture, that it should have been "a visible corporate body," i.e. all the saints on earth walking together in one communion, keeping the unity of the Spirit. It were better far to own our deep failure and sin, and seek fresh grace from the ever faithful Lord, than to excuse our failure by denying the truth and our responsibility.

Though all that is here stated be true of every saint, it is plain that there are different circles in vers. 4-6, and that they widen. None can have part in the one body and one Spirit and one hope, but those that are really Christ's; but the one Lord, one faith, and one baptism, are connected with the sphere of profession; while the one God and Father of all Who is above all, and through all, and in us (or you) all, speaks of a wider circle still (save in the last clause, "in us all"); for all the families in heaven and earth range themselves under Him, as in chap. 3: 15. For God's aim in perfecting the saints, Christ's work of ministry and our building up here below as members of His body, the Head has given gifts. There are two truths in vers. 7-16; first, "unto every one of us is given grace according to the measure of the gift of Christ." This is the general statement. Every saint has received something from Christ for the edification of the body, which is "compacted by that which every joint supplieth." No member is irresponsible; each has his place and functions. Secondly, there are special gifts, which we may call ministerial. All flow from a victorious and ascended Christ. He came once in grace where we were. We were dead, and under the power of Satan: He went down into death, meeting the strong man, but proved Himself to be the stronger, and, having taken from him all his armour wherein he trusted, He divides the spoils. The lowest place was once His — ''He descended into the lower parse of the earth;" He now is seen far above all heavens, filling all things. Captivity has been led captive, the Victor has received gifts for men* (strictly "in man;" i.e. in His human character).

*The Psalm which the apostle here quotes, looks beyond the present dealings of God, and goes on to say: "Yea, for the rebellious also that the Lord God might dwell among them" (Ps. 68: 18). Thus there is a reserve of blessing for the people of Israel, at the end, still rebellious alas!

How precious to view ministry thus! It is not regarded in scripture as a mere office, imparting external importance to the holder, but as fruit of the victory of Jesus, of which all His members share the blessedness. There are various gifts named; apostles, prophets, evangelists, pastors and teachers. Note, it. is not said that He gave apostolic or evangelistic gifts to certain men, though this is true (1 Peter 4: 10), but He gave apostles, etc. That is, the men themselves are gifts to the body for its edification and blessing. Apostles and prophets did foundation work; and these, having laid the foundation, have ceased. Their writings abide for the permanent profit of the saints; and in this sense, they may abide; but, as a fact, they are gone. Successors they have none; nor was any promise given of a restored apostleship at the end, whatever some may vainly think.

The remaining gifts for the blessed objects are continued, and are vouchsafed to the end by the faithful Head in heaven. Of these, the evangelist is mentioned first, for so his work is in the order of the soul's experience. He is the special gift to bring the soul to God, the Holy Spirit acting through him. The work of the pastor and teacher then begins. The pastor acts the father's part, watching over the divine life which has been imparted, seeking to train in God's ways, and guide and guard from ill; while the teacher (here a connected class) opens the treasury of truth, and expounds what he knows of the precious things of God that the soul may be instructed. How are these men known? Not by garments or titles, but by spiritual power. The man who yearns over the perishing, and who is able to bring home to them the gospel of Christ, is beyond doubt an evangelist. Where this is the fact (and it is easily known), he is recognised as such, and accepted as a gift from Christ. So, also those who act a fatherly part or unfold the vast field of revealed truth, showing by their ways that the saints are a burden on their hearts, are to be honoured by their brethren in that still more delicate and difficult work.

It is due to Christ to thankfully accept all that He gives; not setting off one gift against another, but giving all the place assigned by the Lord. "And we beseech you, brethren, to know them that labour among and are over you in the Lord, and admonish you, and to esteem them very highly in the Lord for their work's sake; and be at peace among yourselves" (1 Thess. 5: 12, 13).

It is to be observed that on the one hand miraculous gifts are not mentioned here, nor on the other hand, elders and deacons. They have each, their own place in scripture; the first being signs to the unbelieving: the second, local responsibilities. Here we have the direct and gracious and unfailing position of the Lord for the edification of the body here below.

Ephesians 4: 12-32.

The first and principal object of all ministry is "the perfecting of the saints." It is not the will of God that His saints shall remain in an infantine condition, not knowing their privileges and blessings and His thoughts concerning them, but that they should make progress and grow in the knowledge of Himself and of His grace. It is not enough that all is ours in Christ Jesus, and that what grace has given can never be forfeited because the fruit of divine counsel and founded upon Christ's work; but God would have His saints know and enjoy all that has been grunted. This thought is immensely higher than the general notion of even good men in Christendom today. With many the principal object is the salvation of souls, at best the blessing of the creature rather than the glory of Christ. This is to serve on low ground, however little intended, the aim being distinctly beneath the declared aim of our God. The unhappy result is that numbers of souls stop short at the knowledge of forgiveness, or of security from judgment, with feeble thoughts of divine righteousness, and little or no knowledge of union by the Spirit with a risen and exalted Christ on high. It is, of course, freely admitted that souls must be won for Christ by the gospel before they can be perfected; but forgiveness of sins is but an initial blessing. The soul is by Him introduced into a large place, where unbounded grace may be learned and enjoyed. And let it not be supposed that the evangelist's work has nothing to do with this. His work is included in the statement, "for the perfecting of the saints." He declares the gospel, and thus performs the first great office, the pastor and teacher follow up the work, the labours of each and all tending in the one great direction. An understanding of this will preserve the evangelist from labour of an independent character. His work, of course, lies not within the assembly, but in the world of the ungodly; yet he goes forth from the bosom of the assembly, and into that circle he gathers souls, that Christ the centre may be glorified in them. Thus are the further objects of the giving of the gifts secured; the work of the ministry is accomplished in all its branches; and the body of Christ, which the Spirit of God came here to form, is edified.

Before passing from this important subject, it is of moment to press the direct responsibility of every servant to Christ. Let us note well the principles of this chapter. Evangelists, pastors, and teachers, are gifts from Christ ascended, as truly as apostles and prophets: the church has no place but as a receiver. The notion of officials or the church appointing ministry is not found here, nor elsewhere in scripture. I am aware that elders (or bishops) and deacons were appointed by an apostle or apostolic man so commissioned like Titus; but such were ordained for rule not for the ministry of the word. The first class (always in the plural) were set to watch over the spiritual affairs of the saints in the towns where they dwelt, their authority not extending beyond those limits; deacons were appointed to serve tables or analogous work. In some instances, persons of both classes possessed ministerial gifts also, Stephen and Philip among deacons being cases in point, but this was altogether distinct from their local responsibilities. They were appointed to local office: as evangelists, etc., they were the gifts of Christ. Therefore, evangelists, pastors, and teachers being Christ's gifts, to Him they are responsible in the exercise of their service, and to no one else. When the Corinthians were disposed to judge Paul, they only drew forth from him a sound rebuke; and were told that to him it was a small thing to be judged by them, or by man's day — his judge was the Lord (1 Cor. 4: 35). Had the apostle been speaking of discipline in the assembly, he would have spoken differently; a minister, if convicted of immoral ways, or unsound doctrine, being as much amenable to discipline as any other professors of Christ's name. But in the ordinary exercise of their gifts all such are responsible to the Lord alone, at Whose judgment-seat they and all will shortly stand.

We now come to the duration of the gifts; "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." The perfection spoken of here seems to be not in glory, where all will doubtless be according to Christ but a state of full growth on earth in contrast with infancy and weakness as in verse 14.

Even in Paul's early day, corrupt men bearing the Lord's name were active in seeking to ensnare the unwary and the simple, and lead them astray from the faith. God would have His saints firmly established in His grace and truth, and in the knowledge of His Son, that they may be proof against the ever-changing wiles of the enemy. It is deplorable to observe saints tossed to and fro, and carried about with every wind of doctrine, apparently at the mercy of the foe. Is this God's will? Nay, but their establishment and blessing. And inasmuch as the church of God will never be without souls needing to be helped on to full growth, the ever faithful Head will continue the gifts of His grace until the end: "till we all come." Note, gifts are not given to make the saints helplessly dependent on them, but the reverse; by means of the gifts the saints become firmly rooted and grow up into Him Who is the Head — Christ.

Verse 15 is rather "being truthful in love"; the truth not only influencing our speech, as the Authorised Version would indicate, but all our ways, having its true place in our inward parts.

Verse 16 completes the circle of the provision of the Head for the edification of His body. Here we get not only that which is general, the body compacted and fitly joined together by that which every joint supplieth. It is an important principle surely: no member of the body is irresponsible — "unto every one of us is given grace according to the measure of the gift of Christ" — and all must be in exercise that all may be blessed and edified, and the Lord glorified.

In verse 17 the practical exhortations take a different shape. In verses 1-16 the instruction affects more particularly our collective walk as one body; here we have that which is individual. A becoming and separate walk is pressed. The apostle puts it solemnly: "This I say therefore, and testify in the Lord." He knows the dangers to which the saints were everywhere exposed, and that the Lord's honour was bound up with them; therefore the peculiarly impressive tone.

He exhorts them not to walk "as other Gentiles walk" They used so to do, as Eph. 2: 13 shows; and at that time they were children of wrath even as others. But grace makes a difference, and would have the difference to be seen by men among whom we walk; not indeed that we may be praised, but that God in all things may be glorified through Jesus Christ. The exhortation is similar to 1 Peter 4: 3 — "The time past of our life may suffice us to have wrought the will of the Gentiles" — only there the apostle of the circumcision was writing to believing Jews, who had in their former days sunk to the level of the Gentiles around.

Paul depicts in dark colours the condition of the Gentiles who know not God; minds vain, understandings darkened, hearts hardened, alienated from the life of God through the ignorance that is in them. This is true of all, whether philosophical or unlearned. Man's mind cannot find a true centre or object, if it knows not God, nor can his understanding find the enlightenment. See the solemn confirmation of this in Romans 1: 21, 22, and recall the apostle amongst the "wise" at Athens. In the latter place he could only speak of the most elementary things the creatorship of God, the unity of man, the folly of idolatry, etc.; for what does man's mind become when he shuts God out? True, all may not sink to the level of verse 19, "being past feeling" etc.; but the unregenerate heart, wherever found, is capable even of that. But we have not so learned. How sweetly the apostle expresses our present path here! Not set as those in Judaism to obey a code of laws, but to learn and hearken to a Person — Christ. Would the law, if kept, make a man heavenly? No, it suits men in the flesh, acting as a curb and as a plummet; but it could never make a man what a Christian ought to be. The Christian's standard is immeasurably higher. "But we know that the law is good if a man use it lawfully, knowing this, that the law is not made for a righteous man" (1 Tim. 1: 9), and this the believer is, in virtue of Christ's death and resurrection, for we have been made the righteousness of God in Him.

The truth is, that a new nature, a new life (from which the Gentiles, as such, are alienated) has been imparted, and the new life has an object presented to it — Christ; and it is the believer's delight to study Him. "I have heard Him and learned Him." In measure as our hearts are occupied with Him, we become changed into the same image from glory to glory, even as by the Lord the Spirit. And when we look at His blessed ways here, when manifested, we see how we should shape our steps, for in Him the life of God was displayed in perfection among men below. This, I conceive to be the force of "as the truth is in Jesus" — all was to be seen perfectly exemplified there. Moreover, we have put off (past tense, not as A. V. or R. V.) concerning the former conversation (behaviour) the old man; and have put on the new. Both are described: the old man is "corrupt according to the lusts of deceit." (The meaning of the word "corrupt " here is "ruined " (we get a different word in verse 29, "putrid," "rotten"): the old man is past all repair. God has disowned him, we have put him off — "our old man is crucified with Him." But the new man is according to God created in righteousness and holiness of truth. Note the word "created"; God has caused to exist in me what was not there once. See Col. 3: 10, the new man is "renewed in knowledge after the image of Him that created him." The word eminently suits Ephesians; for here man is viewed as dead. But we have been quickened — quickened together with Christ: there is therefore a new creation, "we are created in Christ Jesus unto good works " etc. I have said the new man is described: he is created "according to God." The new man loves righteousness and holiness of truth, never loving to wallow in the mire, and the practical display of these characteristics is the proof of life.

The apostle proceeds to details: falsehood (meaning more than lying actions as well as words) is to be put off; truth is to be spoken, for we are members one of another. The motive stated is an exalted one: I am not merely to scorn falsehood from a sense of honour, which an upright man of the world may do, but I am a member of the same body with my brother; if I act or speak falsely to him, I do so to myself, and more solemn still, to Christ. Anger is to be watched, that sin may not result, and that the devil may have no place. Anger in the sense of indignation against unrighteousness and iniquity, is all well and of God — we find God often angry in the Old Testament and Christ moved with anger in the New — but our hearts are treacherous, and we have to watch it.

The thief is to become a labourer and even a giver, for grace transforms. The law required the thief to make restitution but grace makes him positively benevolent.

And if the hands are regulated in verse 28, the tongue finds a place in verse 29. What do we emit from our lips? The Spirit in James devotes a whole chapter to the unruly member; instruction always needed and wholesome. Is our conversation "corrupt," or is it "good to the use of edifying, ministering grace unto the hearers. Of Christ we read; "Grace is poured into Thy lips" (Ps. 45).

The Holy Spirit of God dwells within; the temple should he kept pure, that He may be ungrieved. There are two great principles in these verses, a new nature, a positive life imparted, and the indwelling of the Spirit. By Him we are sealed unto the day of redemption. "Grieve not" is here said to the individual, "quench not" in 1 Thess. 5 to the assembly.

God's ways are to be seen in us, and all bitterness, wrath, etc., put far away. The kindness and tenderheartedness of God to us are to form our ways. He in Christ has forgiven us, the spirit of forgiveness is to reign amongst the saints. "Until seven times?" Nay, but "until seventy times seven" (Matt. 18).

Ephesians 5: 1-21.

The apostle continues by the Spirit his practical exhortations. The whole Christian pathway is summed up in one pregnant sentence, "Be ye therefore followers (imitators) of God, as dear

children." How much higher is this than law! In giving the latter God set forth His requirement from man, and it consisted in "Do this and live," but Christianity is a higher and more blessed thing. God has revealed Himself fully too in the Son of His love. This henceforth is the believer's pattern. We do not aim at godliness with a view to gaining the favour of God, or of making out a righteousness: but we walk thus because we are children, partakers of the divine nature, objects of His unbounded affection. It is sweet thus to be reminded of His love! Paul could address the Roman saints as "beloved of God," (Rom. 1), the Thessalonians similarly (1 Thess. 1: 4) and the Lord in His prayer to the Father lets us know that we are loved by the Father as He Himself was loved (John 17: 23, see also John 16: 27). The knowledge of this is to shape our steps.

We are to "walk in love, as Christ also hath loved us, and hath given Himself for us. an offering and a sacrifice to God for a sweet smelling savour." How such a word searches the heart! Is this how we love? Who will not own to shortcoming? Yet the standard may not be lowered, nothing short of this is the mind of God for His saints. Christ gave Himself — His love led Him even to death for us and we ought to lay down our lives for the brethren (1 John 4). The sacrifice of Christ is here brought before us in its burnt offering aspect — it was a sweet smelling savour; and, blessed be His name, "for us." In 1 Peter 2: 24, where we get the trespass offering side of His cross, "a sweet savour" could not be said: He bore our sins, and drank the cup of divine wrath which was their due.

Warnings follow. "But fornication, and all uncleanness, or covetousness, let it not be named among you, as becometh saints." How humbling that such exhortations should be found in close connection with the unfolding of the heavenly calling! But what is the human heart not capable of? No warning is given in vain; and the condition of the Corinthian assembly, when the apostle wrote his first Epistle there, shows the need of the word. The Thessalonians were written to similarly (1 Thess. 4: 38); the Colossians also (Col. 3: 56). The tongue is to be guarded no less than the other members of the body: filthiness, foolish talking, and jesting ill become the saints. Scripture is positive as well as negative; if folly is not to flow from our lips, giving of thanks should. Happy occupation! the heart so satisfied with divine grace, and so engrossed with Christ, that out of its abundance thanksgiving wells out to Him. May we know more of it!

Does God think lightly of sin and folly? Nay; to pursue such ways is exceedingly grave. Such persons have no inheritance in the kingdom of Christ and of God. The Ephesians must not be deceived, "for because of these things the wrath of God cometh upon the children of disobedience." What can be said when one professing the Lord's name steadily pursues an evil course? "By their fruits ye shall know them." It is no question of the believer failing as he passes through the world — for such there is restoring grace through the advocacy of Christ on high, and the gracious operation of the Spirit in heart and conscience below; it is an evil course which is supposed, though under cover of the Lord's name. The Ephesians were to hold themselves aloof from such, and not to be partakers with them. Such ways had been attractive to them, for they were once darkness, but now, being light in the Lord, they were to walk as children of light. Our former condition is here very solemnly stated — "Our former darkness." "God is light, and in Him is no darkness at all:" we were thus wholly opposed to God, our very nature antagonistic. But we are no longer darkness, nor in darkness, but are children of light: the fruit of the light* — i.e. the practical result of knowing God fully revealed — should be manifested in all "goodness and righteousness and truth." We thus prove experimentally what is acceptable (well-pleasing, to the Lord.

*Ver. 9 should read "the fruit of the light." the fruit of the Spirit is found in Gal. 5; but here the thought is different.

The Christian should thus, (not only abstain from ungodly ways, but) abjure all fellowship with those who practise them. Rather should he expose them; not necessarily directly attacking the world's practices, but by consistent godliness reproving iniquity. Men's secret sins, which have as large a place now as in Paul's days, are too shameful even to name; but they are exposed, and their true character declared by the light, for light manifests all things. Such exposing will not bring love, but rather hatred, to the witness, as our Lord Jesus said, "Me it (the world) hateth, because I testify of it that the works thereof are evil" (John 7: 7). In His case the darkness hated the light: it was too much for them.

Therefore is the believer to awake if sleeping, and arise from among the dead. Sorrowful condition for a saint to slip into! Of what value as a witness to God and the truth is a sleeper? Thanks be to God, such are not dead: the spark of divine life is there, and can never be extinguished; but they have sunk into a state of spiritual torpor, having thus lost their enjoyment of heavenly grace, and their usefulness in testimony. The Spirit also arouses in Rom. 13, but there reminds us of the nearness of our salvation, the night being far spent, and the day at hand. Here such sleepers among the dead are exhorted to arise; and, as the apostle adds, "Christ shall shine upon thee." Only thus can the believer reflect anything of God to a hostile world.

Such exhortations remind us of where we are — in an enemy's land. We shall not need in heaven to be told to walk carefully, to redeem the time, and to lay aside folly, and understand what the will of the Lord is. The days are evil: hence the need of the Spirit's admonitions.

The use of wine is to be guarded — in it is excess, profligacy: the rather are we to be filled with the Spirit. This is a different thought from being sealed with the Spirit. The latter is God's work entirely, the Spirit being His gift to the believer, founded on redemption; but to be "filled" rests with ourselves in self-judgment and looking to Christ. How far do we hinder His operation within?

Being thus filled, the heart expresses itself in melody and thanksgiving to God the Father in the name of our Lord Jesus Christ The psalms, etc., spoken of in this chapter are christian compositions not those of David, which relate to the Jew rather than to the Christian. Of course, there are many precious sentiments contained in that wonderful and inspired collection that are true for believers at all times. Still the book is not characterised by those blessings which we are called particularly to enjoy; as accomplished redemption, union with an exalted Christ, the knowledge of the Father, and the indwelling of the Holy Ghost. The spiritual tone is distinctly lowered when souls persist in using the Psalms of David as the proper and habitual vehicle of their worship.

Ephesians 5: 22-33.

The Spirit now turns to the various relationships of life and exhorts to a becoming and heavenly walk in them. So complete is the word of God as the believer's directory that nothing is left untouched that is needed for life and godliness. The home and the business find a place as truly as the assembly of God.

*It is just the same principle in Gal. 3 "They that be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse" No man is justified by the law; not merely that he is not justified by his own keeping the law, but not in virtue of law at all. To be justified, to live, is by faith. "And the law is not of faith:" they are opposite principles, If otherwise, what an admirable opening to have told us that Christ kept the law for us, and that His doing it is our life and title to eternal blessedness in heaven! For His legal observance is, according to some, the way, the truth, and the life, the ground necessary to imputing righteousness. But not so: scripture excludes the idea, insisting that no man is justified by law, and that the law is not of faith; whereas the system says that, though it be nothing for pardon, it is all for righteousness. Had we been Jews, Christ has bought us out of the curse of the law [not a word about fulfilling it for us], that we might receive the promise by faith. Hence the apostle proves that the promise was independent of the law, and hundreds of years before. The blessing of Abraham, the inheritance, is not by law, but by promise. It is a question therefore of the immutability of the promise, not of the law, whatever cavillers may say. The law was a wholly distinct institution, added because of transgressions (in express contrast with our righteousness), till the Seed should come to Whom the promise was made. Is there inconsistency then between the law and the promises of God? There would be, if either life or righteousness were by law. But not so; the scripture has shut up all (ta panta) under sin [not transgression merely], that the promise by faith of Jesus Christ might be given to them that believe. Dead silence as to His keeping the law for us! What we are told is, that, before faith came, we [the Jewish believers, not the "ye"] were guarded under law, shut up unto the faith about to be revealed. So that the law was our schoolmaster unto Christ [not a hint of being kept by Him for us], that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all sons of God by faith in Christ Jesus, and heirs according to the promise, not the law. In Eph. 4: 4 we do hear that God sent forth His Son, made of woman, made under law. Surely here, if anywhere, one might expect to learn, if it were true, that, where so come, He was keeping the law for us representatively. Not the most distant hint of it! On the contrary, He was sent to redeem, or buy off those under law [the Jews], that we might receive sonship. Nor this only: "But because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. So thou art no longer a bondman, but a son." It is an elaborate argument to exclude law on every side — law as a principle — from life, promises, righteousness, and special relationship. When Christ is introduced in this connection, it is solely as redeeming those under the law from its curse, and never as obeying it for their justification.

The order of the exhortations here should be noted: wives are addressed before husbands, children before fathers, and servants before masters; each word arising out of ver. 21, "submitting yourselves one to another in the fear of God." This important principle the apostle now proceeds to develop in its application to the different circumstances in which we find ourselves on earth. A very beautiful style is to be observed in the exhortations to wives and husbands: each are set to study Christ and the church as their patterns respectively of obedience and affection. How different the principle of legal obedience! Here the Spirit fills our hearts with heavenly realities, and then sets us to reproduce them, as it were, in our walk below. This way reminds of God's dealing with Moses with regard to the tabernacle; "see that thou make all things according to the pattern showed thee in the mount." Thus, as Paul speaks, the tabernacle and its vessels were "patterns of things in the heavens." On a similar principle should our walk as saints be regulated.

It is blessed to notice how the heart of the apostle, even in giving commonplace exhortations to the saints, turns naturally to that which was his peculiar stewardship — the relationship of grace existing between Christ and the church according to the eternal counsels of God. Wives are therefore told to submit themselves unto their own husbands, as unto the Lord, the husband being the head of the wife, even as Christ is the Head of the church. "Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything." The apostle speaks of the place in which the church has been set, that of subjection to her Head, not of her actual practice. Alas, for that! How much selfwill and losing sight of the Headship of Christ has marred her practice! But the truth abides, "the church is subject unto Christ" — He is her glorified Head: the christian wife is to learn the great principle, and act upon it.

Husbands are not exhorted to rule, that not being a point where they are so likely to fail*, but to love. The wives are not addressed in this way: love with them is not so likely to be weak as submission. And what is set before the husband? "Husbands, love your wives, even as Christ also loved the church, and gave Himself for it." This, when understood, lifts us above merely natural ground: divine love is our heavenly pattern. It is profitable to notice the different ways in which divine love is spoken of in the scriptures. In John's Gospel (John 3) we get God's love to the world, in John's epistle (1 John 3) the Father's love to the family. Here it is neither, but Christ's love to the church. It was that on which He set His heart when in the depths as the costly pearl: He would have her for His own, to share His throne and glory, to be the object of His affection for ever. To acquire her, He must give Himself (for the question of sin was there): could even divine love do more? He held not back even from the cross, for the joy that was set before Him; a part, at least, of which was to have the church as His own — His body and His bride.

*In cases where there is failure in this respect, the husband might do well to read King Ahasuerus' decree (Esther 1: 22).

In verse 25 we get the past — what He has done: in verse 28 we get the present, what He is doing, sanctifying and cleansing it with the washing of water by the word. He will have her to be according to His mind, and therefore uses His word upon her that she may be kept apart by it from all that is contrary to Himself, and cleansed whenever she contracts defilement in the world. What individual saint does not know the power and blessedness of this? He died for the saints, for the church: He lives for us and serves us, as the girded One in the glory.

And even that is not all, for there is a future as truly as a past and present; "that He might present it to Himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish." What a contrast between present conditions and future glory! Spots are too plainly to be seen now, for the church has not kept herself from the world (James 1: 27): wrinkles, signs of decay were to be seen even before the apostle of the church went to his rest. But all such marks of failure and sin will be removed by the holy loving hand of her faithful Lord, and she shall be what His heart would have her; "neither spot nor wrinkle, nor any such thing," as the Spirit emphatically declares, shall be seen in that day.

Meanwhile He loves the church as Himself, with a love that never wearies nor grows cold; and the husband is to learn the precious lesson: Christ nourishes and cherishes the church. "for we are members of His body, of His flesh, and of His bones." As a type, Eve's case is then brought forward; the fruit, as it were, of the deep sleep of Adam, his helpmeet, and the sharer of his dominion and blessing. Such is the church's place in relationship with Christ; one with Him now by the Spirit, presently to share all which His grace will bestow. Our hearts do well to cultivate a deeper entrance into His mind concerning the church, seeking His glory in it, and the edification and perfection of all His own. For this, Paul counted it a privilege to labour, pray, and suffer (Col. 1: 24-28). In closing the subject, the apostle draws the conclusion. that the husband is to love his wife even as himself, and the wife is to see that she reverence her husband.

Ephesians 6: 1-9.

It is noticeable that the Spirit of God gives similar instructions as to the relationships of life in Colossians as here; though not with the same fulness, nor quite upon the same lines. The latter is especially to be seen in the word to children: "Children, obey your parents in the Lord: for this is right" (just). So reads Ephesians: but in Colossians the apostle merely states, "for this is well-pleasing unto the Lord." Was the variation because of the legal tendencies of the latter? From the forms etc., which had such attraction for their brethren at Colosse, the Ephesians were apparently quite clear, through grace; therefore the apostle was free to say "this is just," without fear of the word being misapplied by them.

Everywhere in scripture is filial obedience pressed, and the Lord Himself in the home at Nazareth has left an example which should be studied (Luke 2: 51). Disobedience to parents is one of the unhappy moral signs of the last days (2 Tim. 3: 2), as also absence of natural affection; elements painfully and increasingly apparent on every hand. But the obedience must be "in the Lord"; all obedience having this important qualification. A heathen parent might bid his child sacrifice to idols: must he obey? Where the express will of God is crossed, such can only answer as Peter and John to the priests who bade them preach no more in the name of Jesus (Acts 4: 19; Acts 5: 29) Nothing and no one must be allowed to come in between the conscience and God.

Some have found difficulty in the Spirit's use of the fifth commandment in this place, as apparently sanctioning the placing of Christians under the law. This is not so, for the word of God never contradicts itself. Christians have been delivered from the law by the body of Christ, having died to that wherein they were held, and have a new and higher standard set before them for walk below, even a heavenly Christ. To turn back to law is to build again tile things we have destroyed, to place ourselves under the curse. to be removed from Him Who called us in the grace of Christ unto another gospel. But what the apostle shows here is that God has always insisted on due honour and obedience being rendered to parents, under the law as truly as under Christianity; so important, indeed, is it with Him, that Jehovah added a promise to the commandment (the first with such an attachment) "that it may be well with thee and that thou mayest live long on the earth." This is stated to show what the promise was; strictly, of course, in keeping with the calling of Israel. The Christian is called to heavenly blessing, he expects trial and difficulty, and perhaps persecution in this world; though it is not denied that there is present blessing in the government of God for those who do His will.

Fathers are next addressed. "Fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord." Discipline is necessary, and cannot safely be dispensed with (does our Father train us without it?) but it must be wise to be good. It is unhappy to alienate the affections of the children by unnecessary rigour; parental influence is thus lost, and not easily regained. Faith regards the family as a precious charge from the Lord, and delights to lay hold of the word, "train up a child in the way he should go, and when he is old, he will not depart from it" (Prov. 22: 6). Is not Timothy a bright example, and encouragement to faith (2 Tim. 3: 15)?

Some have found fault with the exhortations of verses 5-8, saying that they sanction or encourage slavery. The objection is groundless. God does not sanction such a principle; but it has come in among men, as many other things, as a result of sin; and while not interfering at all with the framework of society (which awaits its rectification till Christ comes), He legislates for His own saints, who may find themselves in these relationships.

What can be wiser or more comforting to the christian slave than the word in 1 Cor. 7: 20-24? If such yearned for their liberty, that they might serve the Lord more fully, they are told not to make a care of it, and are assured that "he that is called in the Lord being a servant (slave) is the Lord's freedman," while on the other hand, "he that is called, being free, is Christ's servant" (or slave). Here (Eph. 6) such are told to be "obedient to their masters according to the flesh with fear and trembling, in singleness of heart as unto Christ." Did they serve unreasonable and tyrannical men? How elevating and sustaining then to look beyond the man to the Lord, "knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." If the reward fails here, it will assuredly be seen at the judgment-seat of Christ. Christians are. not called to reform the world while passing through it; but to acquit themselves becomingly as heavenly men, in the midst of it all. The principles here laid down though addressed to slaves, apply with equal force to employed servants. Eye-service, men-pleasing, is abominable to the Lord, the rather is it His will that service be rendered heartily, and all done in the name of the Lord Jesus. What a view of our hearts we get, that we should need such a word!

In 1 Tim. 6: 2 the apostle adds on this subject another word of particular importance. "And they that have believing masters, let them not despise them, because they are brethren, etc." The Spirit of God knows how prone the human heart is to take advantage of such circumstances: it is natural to the heart to be radical. But the believer is to eschew the ways and habits of men, and walk according to God. In the assembly of God, at the Lord's table, the believing master and servant are brethren, and members of one body, outside relationships having no place there; but in the shop or on the farm it is otherwise. and we do well not to forget it.

Masters are then exhorted, and reminded that their Master is in heaven; "neither is there respect of persons with Him." He notes threatening and oppression: the cry of the poor and needy comes up in His ears, and He will requite it in the coming day. This verse should read, I believe, "their Master and yours is in [the] heavens;" which gives an added point of importance: both master and servant are responsible to the one Lord, and will stand together at the same judgment-seat.

Ephesians 6: 10-24.

The mind of the Lord has been declared concerning the relationships in which we may find ourselves on earth. Another subject is now dealt with by the apostle — our conflict in the heavenlies. This flows out of the teaching in Eph. 1, 2. There our place is strewn as risen together with Christ, and sitting in Him in the heavenly places, blessed with all spiritual blessings in Him. There we learn that, to enjoy our heavenly portion, conflict is necessary with those who seek to hinder.* The allusion (though the contrast is complete) is to the wars of the Israelites in Canaan for the enjoyment of what God had promised. In Joshua 1 to 4 we have God bringing them through Jordan (type of death and resurrection with Christ into the land of promise. In the plains of Jericho, Joshua circumcises them (our circumcision is found in Col. 3); they keep the passover, and eat of the old corn of the land. Thus did they take their place as His people in Canaan, in accordance with the purpose of God. But the Amorites were there, determined and prepared to contest every inch of the ground with them. Israel must meet them in the power of God. They were to enjoy every place that the sole of their foot touched; a sign of taking possession (Joshua 1: 3; Rev. 10: 2).

*The conflict here is totally different in principle from that which we find in Gal. 5, There principalities and powers are not in view, but the Spirit and the flesh. Both are in the Christian: hence the conflict.

But God was with them, and nothing failed of His good word; wherever they went in dependence upon Him, victory was sure, the enemy was expelled, and they took possession. These things, as others written aforetime, are for our learning. "Finally, my brethren, be strong in the Lord, and in the power of His might." We are a poor match for Satan and his hosts apart from the power of God. If like Israel at Ai, who forgot God and measured the enemy by themselves, defeat is certain. But the weapons of our warfare are mighty through God, when His Spirit acts in His people, who can withstand? Carnal weapons are in vain, "for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual wickedness in high places." Our enemies are thus of a different character from those of Israel; they are "spiritual wickedness in the heavenlies" (as in ver. 12, better rendered). Scripture does not tell us much about the powers in the heavenlies, but we have many allusions to such, good and bad. Thus in this Epistle Christ is set far above all principality and power (Eph. 1: 21); through the church is now made known to the principalities and powers in the heavenly places the manifold wisdom of God (chap. 3: 10). Dan. 10 draws aside the veil, as it were, and tells us something of the conflicts above, showing how earthly events are affected by movements there; while Rev. 12 shows us the final expulsion of evil powers from heaven by Michael and his hosts. This occurs in the midst of the last of Daniel's seventy weeks. But such hosts are not ejected from heaven yet (though they be not in the presence of God): our conflict is with them. It is the unceasing aim of the powers of darkness to prevent our hearts from rising to the height of our heavenly relations; nothing pleases the enemy better than to see saints grovelling below.

Armour is provided, the whole armour of God; which we must take to us to be able to stand against the wiles of the devil. Many can bear his roar, who are overcome by his wiles. Israel could calmly contemplate the high walls of Jericho, knowing God was with them, but were utterly worsted by the wily Gibeonites. How treacherous are our poor hearts! How unfit to be trusted! We are only exhorted to "stand"; the bruising under our feet is not yet, though shortly (Rom. 16: 20). One shudders sometimes at the light and vain talk so prevalent today, concerning the power of the enemy, and our power over him and his works. We need to remember the word not to speak evil of dignities, and Michael's reply to Satan, "the Lord rebuke thee." "He durst not bring against him a railing accusation" (2 Peter 2: 10, 11; Jude 9, 10). The utmost we can hope to do in "the evil day" (God's way of describing the whole of the present period) is to "stand": happy the saint who is able to do so.

The armour is detailed; and it is all practical. Our loins are to be girt about with truth, every habit is to be controlled by it, the truth is to govern our lives in each particular. Thus alone can we keep our garments unspotted from the world. The breastplate of righteousness follows; for how can we show front to the enemy if our practical ways are not good? Where righteousness before God is spoken of, the figure is rather a robe, but before the foe armour, as here and in 2 Cor. 6: 7. The feet are to be shod with the preparation of the gospel of peace, i.e., peace is to characterise our whole walk below. Is it in vain that the Spirit constantly says, "Grace unto you and peace from God our Father and the Lord Jesus Christ"? If peace with God has been made by the blood of Jesus, and the God of peace has brought Him again from among the dead, the peace of God is to keep our hearts and minds in Christ Jesus. The apostle prayed that the Lord of peace would give the Thessalonians peace always by all means. It is happy to be a "son of peace:" precious portion in a world of turmoil and upheaval!

But the shield of faith is equally necessary, that we may be able to quench all the fiery darts of the wicked one. This is that calm confidence in God which it is ours to know in every circumstance; for we walk by faith, not by sight. Faith never dreads foes, however numerous and strong, it measures them by God and goes forward with holy boldness. With the shield in position, the heart is safe.

The headgear is the helmet of salvation. Salvation is ours now as regards the soul, as regards the body we shall know it shortly at the Lord's return; and it is sure. What confidence this gives! All the malice of the enemy can never wrest from us our portion: it is founded upon the sacrifice of Christ, and secured to us by His life on high. Thus are we enabled to hold our heads high, and say, Whom shall we fear?

All these parts of the armour are defensive; but there is one offensive weapon, "the sword of the Spirit, which is the word of God." This was what the Lord used in conflict with Satan. "It is written" was sufficient for victory. Satan is for faith a vanquished foe. "Resist the devil, and he will flee from you." He meets Christ in the saint, and Christ is enough. One word of scripture, used in the power of the Spirit, is of all value when pressed by the enemy. But this must be coupled with prayer. The word of God and prayer are the two great springs of the Christian's life (Luke 10, 11); without them we become a prey. Compare 1 John 2: 9. It is "the evil day," and our hearts are treacherous and readily beguiled: dependence on God and a right use of His word alone can preserve us.

But our hearts must not be occupied solely with our own needs: "all saints" are to have a place. This is the Epistle which unfolds the truth of the one body: has it entered our hearts? It is fitting surely, in such a letter that the apostle should enjoin prayer and supplication for all. And there are those who have a special claim upon our prayers, because placed in the front of the battle, exposed therefore to the peculiar rage of the enemy. Paul was pre-eminently such an one, and valued the prayers of the saints, that his mouth might be boldly opened to make known the mystery of the gospel. He was an ambassador in bonds: he felt the difficulty of his position, though his heart was sustained. Tychicus carried this Epistle, as also that to the Colossians; he would make known to the saints the affairs of Paul, and comfort their hearts by the recital of the Lord's faithful love and grace to him.

Salutations close all, and they too in perfect keeping with the aim and character of the Epistle. W. W. F.

Reflections on Galatians

Reflections on Galatians

W W Fereday

Extracted from the Bible Treasury

Introduction

The epistle to the Galatians has a character peculiarly its own. It is not an orderly doctrinal treatise as Romans, nor an unfolding of the eternal counsels of God as Ephesians, but an earnest effort on the part of the apostle (guided by the Holy Ghost) to recover to the truth souls who were being allured from it. Scripture has many uses, as we learn in 2 Tim. 3: 16, not the least important being "correction". It is to be noted that we owe a large measure of revealed truth (humanly speaking) to the failure and delusion of man. So wondrously does the goodness of God rise above man's evil.

Paul had planted the gospel of Christ in Galatia. Though through (or, in) infirmity of the flesh he preached to them, they received him as an angel of God, as Christ Jesus (Gal. 4: 13, 14). But alas! the enemy followed in his track. Men from Jerusalem, ever ready to subvert the heavenly testimony of the apostle insinuated themselves among them, telling them that, unless they added circumcision and the law of Moses to their faith in Christ, they could not be saved. In every direction Paul had to meet the same efforts: so ready is man to teach and to adopt that which puts honour on flesh.

Apostolic energy checked it to a large degree; but when this was removed, how widely and generally the Galatian leaven spread! The general condition of souls in Christendom in our own day tells a sorrowful tale. In connection with this Judaising, the law-teachers invariably called in question the apostleship of Paul as being independent of the twelve and of Jerusalem. This the apostle explains in Galatians 1 and Galatians 2, and speaks of his connections with the twelve specially with Peter, whom he had to publicly rebuke for dissimulation at Antioch.

In Galatians 3 he challenges them as to their reception of the Spirit, and his own working of miracles among them. On what principle had all this been — faith or works? Faith surely. The contrariety of the two principles is then plainly shown, and in connection with Abraham, the question is then raised as to the relation of law to promise. The law was added subsequently "because of transgression, till the seed should come to whom the promise was made". But what was the state of believers before the coming of the Seed"? (Galatians 4) It was that of infancy. They were kept "under tutors and governors" — "were in bondage under the elements of the world". Believers now whether Jews or Gentiles are sons, and have the gift of the Spirit, "whereby we cry, Abba, Father". The apostle then appeals touchingly to them, reminding them of their happiness when he was among them.

He desires them to hear the law, i.e. the Old Testament Scriptures. Had they not heard of Sarah and Hagar? These set forth the two covenants. The fruit of the one was cast out, while the child of promise inherited the blessing "We are not children of the bondwoman but of the free".

The Galatians were to stand fast therefore in the liberty wherewith Christ makes free and not be entangled again in the yoke of bondage (Galatians 5). If they adopted circumcision they were debtors to do the whole law, and upon that ground Christ availed them nothing. This persuasion was not of God. He had not led them to this: they had been hindered in their race — turned aside by the enemy. But he had confidence in them through the Lord. Yet those who had beguiled them should bear their judgment.

At v. 13 the apostle enters upon another phase. If the law cannot justify, can it sanctify? Is it the believer's rule of life? Nay, Christians have been called in this respect also unto liberty. Such are to walk in the Spirit, and thus flesh is subdued. The law provokes sin — it does not produce holiness. But the Holy Spirit is in the believer to work this out. The works of the flesh are known, and to be shunned: the fruit of the Spirit is looked for in all in whom He dwells. But if any be overtaken in a fault (Galatians 6), the spiritual are to restore him in the spirit of meekness. The law of Christ is to be considered, not that of Moses. If responsibility cannot be shifted, godly care is to be exercised over each other. We get here God's standing governmental principle, "whatsoever a man soweth, that shall he also reap". Was it flesh or spirit the Galatians were sowing to! Their law-teachers sought a fair show in the flesh, and to avoid persecution. As for the apostle, he would glory in nothing but the cross of the Lord Jesus. He bore in his body His stigmas (or, brands). Let none trouble him. Such, briefly, is our epistle.

As evidence of his deep concern for these brethren, and the grave light in which he regarded their departure, the apostle mentions that he wrote this letter with his own hand (Galatians 6: 11).

Galatians 1: 1-10

The opening address is remarkable for its singularity. "Paul an apostle (not of men, neither by man, but by Jesus Christ, and God the Father Who raised Him from the dead), and all the brethren which are with me, unto the churches of Galatia." He is careful to assert his apostleship and the source of it, the Judaising teachers of his day invariably calling it in question while seeking to undermine the doctrine of free grace (2 Cor. 11 to 13). It was an offence to such that Paul had not received his commission from the twelve and from Jerusalem. So petty and narrow is the human mind that it is slow to enter into the breadth of God's thoughts and the divine sovereignty of His action. These men would have had Christianity revolve around Jerusalem as a centre, and would have supplemented faith in Christ with circumcision and the ordinances of the law. But God's thoughts are not as men's thoughts. Christianity is no mere branch of Judaism (which had a divinely selected earthly centre), but a totally new order of blessing, founded upon the work of Christ, having its seat in heaven, where Christ sits as the glorified Head at the right hand of God.

It is true that Paul had not been called from Jerusalem. He was called to both grace and apostleship near Damascus, and when sent forth to evangelize the Gentile world, it was from Antioch. Thus early did God break in upon successional order. Therefore, while asserting his apostleship, he adds, "not of men, neither by man." He sets man aside, as either the source or the channel of ministry. The source of all ministry is the risen Christ. "When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some apostles," etc. (Eph. 4). Here there is no room either for official men or the church. The authority of the former is in every case pretended, not real, while the latter has no place, according to Scripture, save as a receiver of all the blessing. It is an infringement of the rights of Christ for either to step in between Himself and His servants. Yet how general is the departure from scripture in this very respect! In what religious body in Christendom could ministry be described as "not of men, neither by man"? Many would probably assert that man is not the source of ministry, but can anyone say that man is not the universally recognized channel? Human authority, is one form or another, is looked for on all sides, ere a man can be regarded as a "regular" minister of Christ. Scripture furnishes no warrant whatever for such a notion, though it be ancient. Labourers are responsible to the Lord alone, Who fits, calls, and gives them to the church.

But here we must distinguish between gift and office. Scripture speaks plainly of elders and deacons. Elders were chosen by the apostles, either personally or by delegate, to care for the spiritual state of the saints locally; deacons were nominated by the assembly to undertake the temporal affairs, as caring for widows, etc.. Both classes were apostolically appointed. But this was not for the ministry of the word. It was not an absolute requisite for men of either class to be able to labour in word and doctrine. No doubt, where this was, the labourer was worthy of double honour (Acts 14: 23, Acts 6: 3-6; 1 Tim. 5: 17).

But ministry, if Scripture is to be followed, is free, those who have received gifts being responsible to the Lord Jesus to exercise them. Good doctrine, not official appointment, was to be looked for (compare 3 John). When Apollos went to Ephesus, it was not his ordination that was enquired into, but his doctrine; and having approved himself there (after godly help), being "disposed to pass into Achaia, the brethren wrote exhorting the disciples to receive him" (Acts 19). And when at a later date, Paul greatly desired him to go to Corinth, it was not at all his will to go at that time (1 Cor. 16: 12). Liberty prevailed all round in apostolic days when the truth was held fast, as the apostle himself records.

Paul was not alone in his earnest protest to the Galatians, He adds, "and all the brethren which are with me." This was to silence objectors.

2 Cor. 11, 12 shows what base insinuations his opponents could throw out. Therefore he is careful to show that what he wrote was with the full concurrence of all who were associated with him in the work. He briefly addresses them as "the churches of Galatia." He does not add, "beloved of God," as to the Romans, nor "to them that are sanctified in Christ Jesus," as to the Corinthians. It is the shortest possible address, unlike the general style of the affectionate apostle. How could it be otherwise? The souls were trifling with the very foundations of Christianity; what could he say for them? "I stand in doubt of you," he says farther on. Nothing was more serious, in his judgment, than to turn to the law after confession of faith in Christ, still his heart was towards them. If he was not so expressive as usual, he could wish most unfeignedly "Grace to you and peace from God the Father, and from our Lord Jesus Christ." This word is specially important, if only because of its constant repetition in the New Testament. But the Galatians could not enjoy either grace or peace while they trafficked with law. These are the precious fruits of the work of Jesus, and for the enjoyment of our souls day by day.

But the apostle adds of our Lord Jesus, "Who gave himself for our sins, that he might deliver us from this present evil world (age), according to the will of God and our Father; to whom be glory for ever and ever, Amen." What more could He give for our sins than Himself, and what else would have availed? He bare the sins of the many, and they are gone, cast into the depths of the sea. But was the putting away of sins the only object of His work? Nay, there is more, "That he might deliver us from this present evil world." Is it strange that such a word should come in here? By no means. It was needed urgently in Galatia. To follow the law is an aspect of worldliness, however startling it may sound to some. Law was given to correct and restrain flesh, and to direct man viewed as living the world. But the Christian has died and is risen; so that Paul could say, "Why as though living in the world?" etc. (Col. 2: 20). Where this is understood, the heart is proof against legalism, because it enjoys a heavenly Christ as its only object. If the Galatians ever knew this, they were letting it slip.

The apostle expresses his astonishment at their early declension from the truth. "I marvel that ye are so soon removed from him that called you in the grace of Christ unto a different gospel; which is not another; but there be some that trouble you, and would pervert the gospel of Christ." Theirs was not gradual decay after long years of profession, but a very sudden turning aside. How could they be so fickle? To turn now to law was to turn from God. He had called them by Paul to grace, not law. Time was, when to follow the law was to walk with God. But faith is come, and those who were under the schoolmaster are so no longer. For Gentiles, after profession of faith in Christ, to turn to law, is to turn from God. No wonder the apostle stood in doubt of the Galatians! But he would not admit that it was another gospel. There were no glad tidings different from those preached by him with the Holy Ghost sent down from heaven. It was a perversion of the gospel of Christ, and the men were troublers, and should bear their judgment.

Paul felt that the foundations were at stake, which made him vehement. "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." Faith working by love can speak strongly at times, when the truth of Christ is involved. The apostle would pronounce anathema upon himself if ever he corrupted the gospel committed to his trust.

But it was possible that those Judaisers might seek to persuade the Galatians that they had not received all the gospel and that what they taught was merely supplementary, and what the apostle would have set before them had he remained long enough. This would be plausible, but it is met, "As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed." Paul had taught them all, and they had received all; all pretended developments were but error. In speaking so strongly, the apostle had Christ before him, not men. "For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ." Paul had not learned the unwholesome principle of our day, that for unity's sake all sorts of error should be tolerated. None could be more careful than he not to unnecessarily wound any, nor could any be more considerate to souls who were slow in their growth in the truth; but when the foundations of Christianity were undermined or attacked, the apostle forgot men, and acted for Christ. An important principle for our souls at the present crisis.

Galatians 1: 11-24.

It was necessary that he should speak of his relations with the twelve. Had he received his instructions from them, or any sort of appointment from them? hearken: "But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." Thus does he assert the entire independence of his ministry, and its heavenly origin. His gospel could not have been derived from the Jerusalem labourers, because, while not contradicting theirs in anywise, it went far beyond them.

It will be observed by every careful reader of scripture that the gospel as preached by Peter and Paul, though in both the Spirit's testimony to Christ, had decidedly different characteristics. Peter spoke of One who had walked here well known by all the Jews, who had been crucified by wicked men, yet raised up by God and exalted to glory, in Whose name remission of sins is now preached to all. Paul, on the other hand, starts with His glory.* His testimony was not of One who walked here (though he speaks of his wondrous pathway as a pattern for our souls, Phil. 2). On the contrary, he wrote, "Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more" (2 Cor. 5: 16).

* It is interesting to observe how the character of his call to grace and apostleship stamped itself upon all his after ministry. We see something analogous to Isaiah. At his call, he saw the glory of Jehovah and heard His holiness proclaimed (Isa. 6). No prophet speaks so largely of the display of that glory in the coming day, and none uses so freely the title, "the Holy One of Israel."

His testimony was of One, Who, having accomplished redemption, is now in glory, the Second Man, head of a new race, in Whom believers are justified and accepted, and with Whom we are one body by the Holy Ghost. All this, and more, he had by revelation, not through a human medium. Not that Paul despised the fellowship of any of his brethren — his many appeals in his Epistles for their prayers prove the contrary; nor that he undervalued the counsel of those who had been longer engaged in the service of Christ than himself; but he would preserve intact his own direct responsibility to the Lord, as having been called and commissioned from above, altogether apart from man.

His early training in Judaism was in no sense a preparation for his apostolic ministry. He had been a persecutor, and a very extreme one. "For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God and wasted it; and profited in the Jews' religion above many my equals in mine own nation, being more exceedingly jealous of the traditions of my fathers." The divine sovereignty in the choice of the vessel is strikingly seen. Who more suitable to write the Epistle to the Galatians? Who better fitted to enforce justification by faith alone, to the exclusion of works, thus pouring contempt on the first man, and all his efforts after righteousness? Who better fitted to show the believer's entire deliverance from law? Could a converted publican do it as well? I am not overlooking the Spirit's inspiration in writing thus, but merely drawing attention to the display of divine wisdom in the use of one who profited in Judaism above his contemporaries, blameless and zealous, to unfold Christianity in its highest aspect, setting the believer entirely free from law, and all that pertains to the first man.

Accordingly, when called by God, he conferred not with flesh and blood, nor sought human credentials, but went into Arabia, etc.. "But when it pleased God who separated me from my mother's womb, and called me by his grace to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood; neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia and returned again unto Damascus." Observe the peculiarity of the expression — "to reveal His Son in me". He is the only apostle who uses the phrase, and it is characteristic. To Peter the Father revealed His Son (Matt. 16); but Paul's word goes farther. It involves union with Christ, and of this truth Paul was the honoured exponent. He learned the elements of it in his conversion. The immense fact was brought to bear upon him that in persecuting the saints he was persecuting Christ, for the saints were in Him and He in them.

Having received such a call, the apostle acted upon his direct responsibility to the Lord, without any human medium. He went in to Arabia (after a brief testimony, it would seem, in the synagogues of Damascus, Acts 9), and thence returned to the scene of his conversion. What a passing by of those who were somewhat in the church! He did not go up to Jerusalem for some time, and then merely on a visit to the apostle of the circumcision; not to be instructed or appointed in any way. This he shows plainly. "Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days. But other of the apostles saw I none save James the Lord's brother. Now the things which I write unto you, behold before God I lie not." It is clear that he was most anxious to show that there was no sort of subordination to the twelve, nor commission from them. It was so ordered that only two of the apostles were at home at the same time. It might be a reproach in the eyes of the Galatians; but Jerusalem and the twelve were certainly not the source of his ministry.

He was also, at least at first, very little known by the Jewish saints in general. Though he loved them well, and at a later date found pleasure in carrying to them Gentile offerings, his work did not lie among them, but in the regions beyond. Hence we read, "Afterwards I came into the regions of Syria and Cilicia, and was unknown by face unto the churches of Judæa which were in Christ; but they had heard only that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me." How transforming is divine grace, turning a thief into a giver (Eph. 4: 28), and a persecutor into a preacher; but what a rebuke for the assemblies of Galatia! They were criticizing the devoted apostle, and slighting him because his ministry had not a Jewish source; while the assemblies of Judæa (from whom he might naturally expect more or less prejudice) glorified God for His admirable work of sovereign favour. Those who had been called to the grace of Christ by his means were positively behind brethren of the circumcision in such an important respect!

Galatians 2: 1-10.

The apostle proceeds to speak further of his connections with the twelve, and relates his second visit to Jerusalem. "Then fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also" (ver. 1). The circumstances of this visit are detailed in Acts 15. While Paul and Barnabas were labouring at Antioch, certain men from Jerusalem got in among the brethren, and taught them that, unless they were circumcised after the manner of Moses, they could not be saved. This led to much dissension and disputation, for the apostle would not quietly suffer the foundations of the faith to be thus assailed; but God so ordered it that the question was not settled on the spot. Paul and Barnabas, with other deputies, were despatched to the Jewish metropolis to discuss the question with the apostles and elders. Thus did God preserve unity all round. He would cause the leaders of the Jewish brethren, resident in the very city from which the trouble emanated, to declare the entire freedom of Gentile believers from the law of Moses.

The discussion is given in Acts 15 where Peter describes the law as a yoke "which neither our fathers nor we were able to bear;" and concludes his speech with the memorable words, "But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they." Remark, not "they even as we," but "we [Jews] as they" (Gentiles), all fleshly distinctions being now obliterated through the cross of Christ.

But if Acts 15 gives us the human and circumstantial side of Paul's journey, our epistle shows the divine side. "I went up by revelation." It was thus not merely a matter between Paul and the troubled assembly, or between Paul and the twelve; but he was directly sent of the Lord. He now seeks conference with those whom he had rather avoided before. "I communicated to them the gospel which I preach among the Gentiles; but privately to them which were of reputation, lest by any means I should run, or had run, in vain" (ver. 2). Here we may see the wisdom of the apostle. He spoke privately to the leaders before the public discussion came on, that it might be manifest that there was no contradiction (whatever difference there might be) in the teaching of those who laboured, whether among Jews or Gentiles. He laid before the twelve the gospel which he preached among the Gentiles. Did they judge it defective, as those who had seduced the Galatians? Did they add to him anything? The context shows that they did neither; but rather that they recognized thankfully the grace of God which wrought in him, even though his line was altogether different from their own. When the Spirit is working, there is no room for human pettiness.

Verse 3 should be read as a parenthesis. "But neither Titus who was with me, being a Greek, was compelled to be circumcised." In this Paul was very bold; yet it was not the boldness of defiance, but of Christian liberty. He took, in the face of all, an uncircumcised Gentile brother into the very centre of Judaism; and who that was taught of God (however full of Jewish feeling) could say him nay? Yet the apostle, we know, was always very considerate of Jewish scruples, making himself all things to all men for their blessing, as may be seen in his circumcision of Timothy in Acts 16, and in his instructions in Rom. 14. But Titus, unlike Timothy, was a pure Gentile, and it would have compromised the truth of the gospel to have circumcised him to please brethren among the Jews. Titus was saved as a Gentile, apart altogether from ordinances or works of law. This is brought forward here to show that even in Jerusalem was not required what the Galatians had proved themselves so ready to submit to.

Following upon the parenthesis, the apostle explains more fully the cause of his visit to Jerusalem at that time. "And that because of false brethren unawares brought in; who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage; to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you"(vers. 4, 5). Thus does he speak of the proceedings at Antioch, of the efforts of the enemy, and of his own earnest resistance of them. How soon did the church fall a prey to evil men through unwatchfulness, when apostolic energy was no more!

Still, as we have seen, even the great apostle of the Gentiles, was not permitted of the Lord to settle this momentous question without reference to Jerusalem; and this for unity's sake; a precious and important principle in the sight of the Lord. But did Paul learn anything in Jerusalem? Was his knowledge of Christianity perfected there among the twelve? "But of these who seemed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth no man's person): for they who seemed to be somewhat in conference added nothing to me" (ver. 6). How could the Jewish leaders add anything to Paul? His gospel was beyond theirs, as is plain. He started with Christ's glory, and proclaimed its immense results to all who believe; they testified of One Who walked here, Who was crucified, and raised again by the power of God. The testimonies were not contradictory, but Paul's was in advance, nevertheless.

Therefore, instead of disagreeing with Paul, or seeking to alter the character of his ministry, as though it were faulty, or not of God, the twelve gave over the work among the Gentiles to Paul and Barnabas, mutually agreeing each to keep to his own line. "But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (for he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles): and when James, Cephas, and John, who seemed to be pillars, perceived the grace which was given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go unto the heathen, and they unto the circumcision" (vers. 8, 9). Whether among Jews or Gentiles, it was God who wrought; and the labourers were but the vessels of His grace. It is happy to observe these brethren, equally called and commissioned of God, recognizing the grace given to each other, even though their line was essentially different, and though they had received no sort of authority from each other.

Peter's place is very clearly defined here — the apostleship of the circumcision. Strange that perverse men should have fastened upon him, of all the twelve, to be the reputed founder and head of the great Gentile assembly of the West; and strange, too, that to this day the delusion should be maintained with all its soul-destroying appurtenances. Scripture speaks of but one apostle in Rome, Paul, not Peter; and that, not to found or head a church (there being an assembly there long before, and no apostle engaged in its foundation), but to be imprisoned and to die.

In giving up the Gentile work to Paul, the twelve expressed one important wish. "Only they would that ye should remember the poor; the same which I also was forward to do" (ver. 10). The loving compliance of the apostle may be seen in 2 Cor. 8 and 9. The dearth in Judæa furnished an occasion for the cementing of divine bonds, Gentile brethren coming forward with affectionate hearts to supply the need of fellow-members of the same body among the circumcision.

Galatians 2: 11-21.

Paul closes the series of personal incidents in connection with the twelve, by relating Peter's sorrowful declension at Antioch. Instead of being resisted by Peter because of teaching a defective gospel (as some adversaries might have expected), Paul had to withstand him for compromising the truth of the gospel. "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision" (vers. 11, 12). What a poor thing is man apart from sustaining grace! When Hezekiah was left to himself for a moment, he betrayed his trust, man of faith though he was ordinarily (2 Chr. 32: 31). We only see perfection in One: He only has trodden the path unfalteringly and without defect. Where would the church have been if really built on Peter, as many say? At Antioch he completely broke down when the fundamental truth of the gospel was involved. During the early part of his stay there he enjoyed the fellowship of Gentile brethren, and felt perfectly free to go in and out of their houses, and eat with them. He enjoyed the liberty of grace, and regarded no man as common or unclean. But the fear of man bringeth a snare; and we soon behold the humbling spectacle of the very chiefest of the twelve turning completely aside because of the coming of certain Jewish brethren from Jerusalem. He forgot for the moment the lesson taught him on the housetop at Joppa, and his own statements concerning the Gentiles in the council at Jerusalem (Acts 10 & 15); and by withdrawing himself from his brethren of the uncircumcision, he built again the things he had destroyed, making differences where God makes none.

The infection spread. "And the other Jews dissembled likewise with him: insomuch that Barnabas also was carried away with their dissimulation" (ver. 13). That the other Jews should follow their leader may not be a matter of surprise; but what can we say when we see even Paul's own fellow-labourer led astray! He who had laboured with Paul in the gospel, who had joined with him in planting Gentile assemblies in all quarters, and who had laboured with such acceptance and blessing in this very assembly — he of all persons should have been proof against such a thing as this. The Spirit describes him elsewhere as "a good man, full of the Holy Ghost and of faith" (Acts 11: 24). Paul found much comfort in his fellowship, and they were doubtless divinely mated. But "the son of consolation" was apt to be weak at a crisis, as we see in the matter of John Mark (Acts 15: 37). It is a great test for the saints when such men go astray. Satan knows how to beguile the lovely characters, that he may the better accomplish his unworthy ends. The personal qualities of such, their past faithful services, and the place they have won in consequence in the hearts of the saints, all combine to put the unwary off their guard, and thus to ensnare their souls. It is not safe to follow even "a good man," as many in our own days can sorrowfully testify. In such crises, the eye must be off men, and fixed upon the Lord, in order to arrive at a sound judgment.

But, thanks be to God, there was at least one faithful man at Antioch at that time. Painful as it doubtless was to the apostle, he promptly rebuked Peter publicly. The wounds of a friend are kind. "But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified" (vers. 14-16). In so simple a matter as refusing to eat at table with brethren of the uncircumcision, Paul saw the truth of the gospel at stake. A straw is sufficient to show the course of a stream, and so the apostle judged. Peter had been living after the manner of the Gentiles, and had eaten and drunk all things in liberty; why, because some from James had come upon the scene, should he make a difference, and impose bondage upon the Gentiles? Paul reminded his Jewish brother of the ground on which they all stood before God. Had they ever found justification by law? Had the law ever done anything for them but condemn them? Had not both Peter and himself believed in Jesus Christ that they might be justified by faith? Had they not both learned that by works of law no flesh shall be justified? Then why deny all this, and put a yoke upon the necks of the disciples that none had yet been able to bear? The apostle then reasons with the Galatians. If they really were under law, they were sinners; for law convicts of sin all who are under it; and in linking together Christ and law, they virtually made Him responsible for such a condition. "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid" (ver. 17). Probably they had not thought of this. Satan in leading souls astray generally means more than they mean. To get under his power in any way is to have one's susceptibilities blunted, and the vision dimmed.

Moreover to turn back to law, after having left it, is to constitute oneself a transgressor. "For if I build again the things which I destroyed, I make myself a transgressor" (ver. 18). Nothing can be plainer than this; and the principle is worthy of the deepest consideration in this day. If God brings souls out from under law, it is transgression to return to it in any form; while, on the other hand, if God does not thus deliver, it is transgression to leave it. Let the Galatians solve the question before God. Was He leading them there, or the enemy?

True deliverance from law is by death, as the apostle shows. "For I through the law died to the law that I might live unto God" (ver. 19). Law is a killing power, a ministration of death, and but for divine intervention in grace, it would have been the eternal ruin of all who were under it. But Christ has come, death has come in — His death is ours. The sentence has taken full effect in Him for us — we have died, and that through law. But having thus died through the law, we are necessarily death to it — it has no further claim, as Rom 7 fully establishes. The law has nothing to do with dead men. We live unto God, and bring forth fruit, in complete contrast to the former condition, when the motions of sins which were by the law wrought in our members to bring forth fruit unto death. We were then in the flesh; we are now in the Spirit.

Therefore the apostle says, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me" (ver. 20). Here we get Christian life in a nutshell. Crucified with Christ, the old life closed with all its appurtenances; a new life possessed — Christ. The life is sustained by faith in its heavenly object, the Son of God. How blessed is this for the Christian! A positive new life implanted in the soul from God, indestructible, eternal, and divine; and its true object set before it. This is put too in the most touching possible way, for the apostle adds, "Who loved me, and gave himself for me." This draws out the affections, and produces heavenly fruit for God. Who would not be for ever adoringly occupied with such an One? What a contrast to mere cold legalism! Yet the heart is ever ready to return there, to its own loss and the Lord's dishonour.

To speak and act thus is not to frustrate divine grace. "I do not frustrate the grace of God; for if righteousness come by the law, then Christ died in vain" (ver. 21). The soul must be brought to this. If flesh were at all competent to attain to righteousness by law-keeping, the death of Christ was needless; but if (as was indeed the case) we were altogether without strength, grace (and that alone) can avail before our God. The soul that has learnt in any measure its ruin by nature is thankful and content to take its place as an object of abounding grace — grace founded upon the atoning death of the Lord Jesus.

Galatians 3: 1-9.

The apostle enters now upon a different mode of dealing with the erring Galatians. In Galatians 1 & Galatians 2 he has been mainly occupied with the divine source and character of his ministry, these having been called in question because not received from the twelve. In the various incidents brought forward, we have seen that he was in no way appointed by the Jewish apostles, and that he had not been instructed by them. But we also see that there was no disagreement. They had given him the right hand of fellowship, that he and Barnabas should evangelize the heathen, while they pursued their work among the circumcision. Instead of being opposed and corrected by them, Paul shows that on one occasion he had to be the objector, and this in connection with no less a person than Peter. The twelve and himself were agreed that justification is by faith alone, not by works of law, and that the Gentiles were entirely free from law's obligations, however slow Jewish brethren might be to learn the lesson as regards themselves.

The apostle breaks out, "O foolish Galatians, who hath bewitched you*, before whose eyes Jesus Christ hath been evidently set forth, crucified among you" (ver. 1)? We learn here the particular form the apostle's ministry had taken in those parts. Considerable variety in style is to be remarked in Paul's labours. Among the Thessalonians the Lord's coming was a very prominent theme; among the Athenians, stress was laid upon man's original relation to God as His creature; in Galatia and in Corinth the cross was to the front. It will be noticed that sometimes we read in the New Testament of the blood of Christ, sometimes of the death, and in other places of the cross. This is not in vain. The Spirit has a different line of truth for our souls in each of these varied expressions. The blood as particularly found (though not exclusively) in Hebrews, where the main theme is the atonement and its mighty results; the death of Christ is dwelt upon in Romans as the end of His life below, in which faith finds the end of the old man and all that pertains to him; the cross is before us in Galatians as an emblem of shame. The cross pours contempt on man and all his efforts, and is thus to the Jews a stumbling block, and to the Greeks foolishness (1 Cor. 1: 23).

The apostle wished to press this upon the Galatians, as upon the Corinthians at another time for a different reason. He then puts in contrast the two principles of law and faith — this down to verse 14; and appeals to them as to the ground upon which they had received all their blessings from God. "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?" (ver. 2). Failing people though they were, they had received the gift of the Spirit. It is important to distinguish between "the hearing of faith," and the reception of the Holy Ghost. A soul hears the gospel of salvation, and believes it; and thus is cleansed, and receives the remission of sins. This precedes the Spirit's seal. It is not denied that all that precedes is His work. This is unquestionable. A man never sorrows for sin, nor bends his ear to the gospel, and certainly never confides in the Lord Jesus for salvation, apart from the gracious work of the Holy Ghost. Such fruit has never been borne by the old man since the world began. The old man is corrupt according to the lusts of deceit, and never produces anything but what is hateful to God. His Spirit must work in conscience and heart, ere there can be anything that is well-pleasing in His sight. But while all this is true, the gift of the Spirit to dwell in the vessel is a totally distinct thing. It is as if a man first built a house, and then took up his abode in it. The Spirit is God's great gift to every Christian, and in this important respect those who believe during this present period of time are signally favoured of God. It is because of His infinite delight in the person and work of His beloved Son. When He took His seat on high, the Spirit descended, according to His word to His own ere He suffered.

Some in this day seem to regard the indwelling of the Spirit as a kind of attainment, and speak of it as though only the advanced and spiritual were thus favoured. But this is to ignore scripture. What was the practical state of the Corinthians when Paul wrote, "Know ye not that your body is the temple of the Holy Ghost, which is in you which ye have of God, and ye are not your own?" (1 Cor. 6: 19). Let the whole epistle answer. And where were the Galatians when Paul wrote as in chapter 3? In every way both the Corinthians and Galatians were going on unsatisfactorily, yet they had received the Spirit. Every saint should earnestly heed the injunction, "Grieve not the Holy Spirit of God"; but let none suppose that He is ever withdrawn; for in the very verse last quoted the apostle proceeds to say, "whereby ye are sealed unto the day of redemption" (Eph. 4: 30).

The apostle then challenges the Galatians; on what principle had the Spirit been given? There could be but one answer. The sacred oil could not be poured on flesh (Ex. 30: 32). Never since time began was such a gift conferred as the reward of human works, though often and regularly as the crown of God's grace under the gospel.

"Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain, if it be yet in vain?" (vers. 3, 4). If the works of the flesh never yet brought blessing to any, why should the Galatians turn to them? Were they really prepared to surrender all they had suffered for? Ordinances and legalism do not entail persecution and suffering. The natural man can enter into and appreciate them, and when those who bear the Lord's Name sink to this level, the world and themselves are agreed, and can walk together. How sorrowfully and long has this been true in Christendom! Had the apostle preached circumcision, and blended Judaism generally with the Christianity he taught, he would have been spared much, as he himself says, "Then is the offence of the cross ceased." But against all this he ever resolutely set his face, at all cost to himself, and other faithful men who stood with him.

Another question is now put, "He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?" (ver. 5). He it was who had laboured among them, and wrought works of power to confirm the word. The gospel is "the ministration of the Spirit," as also of righteousness; not the law, which on the contrary is a ministration of death and condemnation (2 Cor. 3). Paul preached the gospel to them, not the law; as a result of "the hearing of faith," they had received the Spirit.

It is well to observe that the apostle distinguishes between the gift of the Spirit, and the working of miracles. They are often spoken of as though they were substantially the same thing. But they are distinct. The Holy Ghost is God's seal upon every believer, quite apart from mighty works, and abides today, spite of the church's declension and ruin. Miracles were but accompaniments of His presence, and were vouchsafed in early days in confirmation of the word preached (Heb. 2: 4). These have ceased, the necessity for them having passed away — and perhaps one may add the fallen condition of the church not justifying their continuance or revival. But the Spirit remains with the church until the end.

The great point is that all had been wrought on the principle of faith, not works. The apostle now enforces the truth in another way. He brings forward Abraham, the root of circumcision, as also in Romans 4. On what principle did God account him righteous before Him? "Even as Abraham believed God, and it was accounted unto him for righteousness" (ver. 6). Even Abraham then, of whom all legalists boasted, knew nothing of works as a ground of blessing! God pronounced him righteous, not only before the law was given, but before circumcision was instituted. This was brought in later as "a seal of the righteousness of the faith which he had being yet uncircumcised" (Rom. 4: 11). Consequently, if they felt it an honour to range themselves under him, works must be abandoned, and faith take their place. "Know ye therefore that they which are of faith, the same are the children of Abraham" (ver. 7). Not "they which are circumcised," as they seemed to suppose, "but they which are of faith." Mere fleshly claims God entirely rejects; faith is looked for in all who would stand before Him. This is no new thing with God. He always had purposes of blessing for Gentiles apart from works and ordinances; indeed, He spoke of it to Abraham himself. "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham"(vers. 8, 9).

Thus early did God let out what was in His heart, however humbling to the seed of Abraham according to the flesh. They would have liked to confine blessing within their own circle, doling out to others as they thought well, and in entire subordination to themselves; but God had larger thoughts. Blessing is for all alike, the Gentile may be saved and justified without becoming a Jew, or submitting to ordinances; while those who contend for merely natural descent find themselves excluded altogether, and disowned of God, as we read, "He is not a Jew, which is one outwardly" (Rom. 2: 28). The apostle merely speaks here of the ground of blessing, and does not state to the full what present blessing is. Our union with Christ as members of one body must be sought elsewhere; and in this the patriarch has no place; nevertheless he and we are blessed in one common ground before God. This is the point in Galatians; the apostle scarcely goes beyond it in this Epistle.

Galatians 3: 10-14.

The apostle continues his contrast of the two principles — law and faith. Faith brings into blessing, the father of circumcision being witness; law only curses and condemns all who have to do with it. This is at this point very solemnly shewn. "For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Gal. 3: 10). None can escape the keen edge of this — all who are under the law are under a curse. Notice that the apostle does not say, "as many as break the law," but "as many as are of the works of the law." It is taken for granted that those who undertake to fulfil its obligations utterly fail; consequently as many as go on that principle are in this solemn state before God. The quotation here is from Deut. 27 and is very striking. There Moses instructs the people that they were to set up and plaster great stones when they had gone over Jordan, and write upon them all the words of the law, setting them up in mount Ebal. There we get that six tribes, Simeon, etc., were to stand upon Gerizim to bless the people, and six tribes upon mount Ebal to curse. The Levites were then to say with a loud voice unto all the men of Israel, "Cursed," etc. But where are the blessings? Not to be found in the chapter at all. Many have sought to get over the difficulty by blending Deut. 28 with Deut. 27; but this is confusion. The following chapter proceeds on a different ground altogether, and speaks merely of governmental blessings and curses of a temporal character. The two portions are entirely distinct. Why then are the blessings from mount Gerizim not named? Because God well knew they would never be wanted. Persons under the law are necessarily under the curse, so complete is the ruin and depravity of flesh.

What a solemn position for the Galatians to place themselves in, after having believed in Christ! Some may say, 'Yes, but they were believers and therefore could take up the law and yet be exempt from the curse.' But this is false reasoning. The law cannot be taken as men think proper. The law takes us, if we have anything to say to it at all. It does not ask a man whether he is converted or not, it is not in its nature so to do; it takes the man as it finds him, and says, `Do this and live,' with the solemn alternative of death and condemnation if there be failure. Therefore how serious for believers to place themselves in such a position! It is neither our means of justification before God, nor any means of sanctification. We were made dead to it by the body of Christ, and have therefore passed out of the sphere where it applies.

Moreover, law and faith cannot be blended, being entirely different principles. "But that no man is justified by the law in the sight of God is evident, for the just shall live by faith. And the law is not of faith; but the man that doeth them shall live in them" (vers. 11, 12). Here we are carried back to Habakkuk 2: 4). The prophet in his sorrow over the ruin of His people, and the (to him) mysterious dealings of Jehovah in not hastening deliverance, was told that "the just shall live by his faith." The word is used three times in the New Testament, and each time for a different purpose. If Romans 1 be consulted, it will be seen that the emphasis is on "just"; in Heb. 10 on the word "live"; in Gal. 3 on "faith". The law does not speak thus, but in a precisely opposite way — the man that doeth shall live. How vain then to try and mix the two principles! and yet this is done from one end of Christendom to the other. It is the exception to find souls that are not under law in one way or another. So little has the Epistle to the Galatians been heeded!

But the apostle could write with a grateful heart, "Christ has redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree" (v. 13).

Notice carefully the "us." This is important in many of his Epistles. He and his Jewish fellow-believers had been under law, but had been brought out from hence by the Lord Jesus. The Galatians had never had to do with it, being Gentiles. Consequently they were not included in the "us." The same thing may be observed in chap. 4. "Even as we, when we were children, were in bondage." This means Jewish believers. As to Gentiles, "when ye knew not God, ye did service unto them which by nature are no gods." This would not be true of Jews. Thus are both distinguished as to their former state. Look also at Col. 2: 9, "blotting out the hand-writing of ordinances that was against us, which was contrary to us and took it out of the way nailing it to his cross." He does not include the Colossians in this statement, but shows the former condition of Jewish saints, and the deliverance through the work of Christ.

What inexpressible grace that Christ should take upon Him the curse of a broken law! Himself the beloved One of the Father, holy and without blemish in all His ways, yet going to such unutterable depths that souls might be delivered and blessed! The marvellous result is that the blessing of Abraham comes upon all who believe, whether Gentile or Jew. All were similarly needy and afar from God; the work of Christ is the foundation of blessing for all. "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith" (ver. 14). Thus, as faith alone was the principle of blessing for Abraham, nothing else brings blessing to any. But the highest favours are bestowed where faith is, not the least being the gift of the Holy Ghost.

In the first fourteen verses of this chapter, the apostle has established very plainly two things; (1) that law never yet brought into blessing any who have been under it; (2) that the Holy Spirit was never given in connection with it.

Galatians 3: 15-20.

Now another subject is treated — the relation of the law to the promises of God. Law having come, is it the true ground of blessing, to the setting aside of the promises made of old to Abraham? No one could question that the Gentiles have an interest in the promises, at least in those to which the apostle here refers, "Brethren, I speak after the manner of men; though it be but a man's covenant, yet if it be confirmed, no man disannulleth or addeth thereto" (ver. 15). Such is the apostle's simple method of dealing with the matter. Would God do less than man? Even man holds to a confirmed covenant. When once the document is signed and sealed, the matter is closed, it cannot be set aside or added to. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant that was confirmed before of God to Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect" (vers. 16, 17).

It is of moment to understand the particular promises to which the apostle here alludes. It is beyond question that some of the promises refer solely to the natural seed, but these are not before us in this place. The apostle is speaking of those which involve blessing for Gentiles. In Genesis 12 God said to Abraham, "In thee shall all families of the earth be blessed." None can limit such a word as this. It shews how the heart of God went out to all even in earliest times, and that blessing for Gentiles was ever before His mind. But on what ground? Certainly not that of law, to which the foolish Galatians were vainly turning; for the law had no existence when God thus expressed himself to the father of the faithful. The promise was unconditional and depends on God alone for fulfilment. It was not drawn forth by anything in man, nor even in Abraham individually; it flowed solely from the grace of His heart.

Moreover He confirmed the word many years after, and who can annul a confirmed covenant? Observe carefully the occasion of its confirmation. It is found in Genesis 22. There we see Abraham offering up his only begotten son, and receiving him again from the dead (in figure); expressive type of the dead and risen Christ. This being all accomplished, the angel of Jehovah called to him out of heaven and said, "By myself have I sworn, saith Jehovah . . . in thy seed shall all the nations of the earth be blessed." This must not be mixed up with the word in the previous verse. There Abraham is told that his seed should be multiplied as the stars of heaven, and as the sand upon the seashore, and that they should possess the gate of their enemies. This clearly refers to Israel and includes no blessing for the Gentiles, but rather the reverse. This will be fully realized in a day yet to come, when Israel shall be led in triumph over all their foes, and all shall be subdued under them. But this is not what the apostle is reasoning upon in Galatians. His mind is fixed upon the precious word, "In thy seed shall all the nations of the earth be blessed." The seed here, he argues, is singular, not plural — it is Christ. What minute attention we should pay to scripture, if so much depends on a single letter! "He saith not, And to seeds, as of many, but as of one, And to they seed, which is Christ." The omissions of the Spirit of God are as instructive as His words, to such as have eyes to see, and ears to hear.

The substance of the argument is this; that the promise concerning Gentile blessing was altogether unconditional on God's part, and that it is settled and sure in Christ dead and risen. Consequently, the law, which was given of God at Sinai four hundred and thirty years later, cannot disannul it, "For if the inheritance be of law, it is no more of promise; but God gave it to Abraham by promise" (ver. 18). The two principles are opposed in nature and character. If the inheritance is on the principle of works, it becomes a matter of debt, not of promise at all; whereas it is clear that God gave it to the patriarch by promise. If blessing really is through law then the promises of God are expunged. Man can never merit them.

Thus were the Galatians carried back to the beginning of things, that they might see the unreasonableness of the position they were taking up. Why turn to something given four centuries later than the original promise? Why rest their blessing on such precarious ground? Especially as they ought to know that law had never brought blessing to Israel; their scattered and servile condition being a standing warning to all. On the ground of law nothing is certain, such is the condition of man; but when God comes in, in the wonderful grace of His heart, the soul that rests in Him, as helpless and needy, finds everything sure and stable; the righteous ground being the death and resurrection of the Lord Jesus.

Another question arises out of this. If law cannot bring souls into blessing, if it really only ruins all who place themselves under it, why was it given? A serious question surely. "Wherefore then serveth the law? It was added because of transgression, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator" (ver. 19). The apostle always jealously vindicates the law, while contending for the liberty of the believer in Jesus. In Romans 3: 31 he is careful to show that the principle of faith does not nullify the law, but that rather it is established, all its righteous sentence having been endured by Christ for us. In Romans 7: 7, he shows that the law is not sin, that we turned away from it, but that it is holy and just and good. Here the same care may be observed. The law was God's perfect rule for man; but man is corrupt and bad, and therefore it can only condemn and curse him. It was added because, or for the sake of, transgressions. It makes manifest man's true state. Sin was in the world before the law was given, consequently none can impiously assert that law made man a sinner. It came by the way, as it were, after the promise and before the fulfilment of it, to demonstrate man's real state in the sight of God. Yet so blind are men as to their true condition, that they have taken up that which was intended to make plain their ruin, and have endeavoured to attain to righteousness and life by means of it. It is long since Paul wrote his Epistles to the Romans and to the Galatians, but the illusion is not dispelled to this hour.

Law cannot justify, nor can it sanctify. It is God's plumb-line making manifest man's crookedness; His mirror shewing up his vileness.

The promised Seed has come, Christ has died and is risen; why turn back to law? Why abandon a sure ground for one so unsafe and uncertain?

The apostle adds some interesting remarks here, as to the giving of the law. "It was ordained through angels." Stephen says, "who have received the law by the disposition of angels" (Acts 7: 53).

God did not act immediately on the solemn day of Sinai. There were angels, and there was a mediator — Moses. What a contrast to Christianity! Through Christ's work, believers are brought to God, cleansed from all their sins, set down in His blessed presence in cloudless favour. We are loved by the Father with the same love wherewith He loves His Son, and are pronounced clean every whit, meet for the inheritance of the saints in the light. Nothing of this could be known and enjoyed under law. God spoke out of the thick darkness, His people quaked and trembled at the foot of the fiery mount; and angels and a mediator were between them and Himself.

The principle of promise does not need a mediator in this sense, there being but one party engaged; hence we read, "Now a mediator is not a mediator of one, but God is one" (ver. 20). The unity of God was the great fundamental truth that Israel was responsible to confess before the nations around, who had all departed into idolatry (Deut. 6: 4). Thus God will make good His unconditional promises. Man may fail, but He never. We do not need a Moses and a host of angels between our souls and such a God.

Galatians 3: 21-29.

Another difficulty is now gone into and settled by the apostle. If law, instead of helping man to attain to righteousness, only brings out transgression, is it against the promises of God? "Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life, verily righteousness should have been by law" (ver. 21). Life was set before those who were under the law, as vers. 12 shews; but it must be attained to by human righteousness. But the law was weak through the flesh. Flesh is so utterly antagonistic to God that it will not walk in His ways. Its whole course is marked by self-will and sin. Hence the law could not give life. It could only condemn and slay law-breakers. Therefore righteousness is not on the principle of law for any. "But the scripture hath concluded (or, shut up) all under sin, that the promise by faith of Jesus Christ might be given to them that believe" (ver. 22). Jew and Gentile were alike sinners before God, the one breaking the known commands of God; the other giving loose rein to his passions and lusts. All are brought in guilty, the matter being gone into fully in Romans 1 - 3. But now the promise is accomplished to all who believe. The Jew has not exclusive claims certainly, being in the same prison-house as the Gentiles, as it were, through guilt. Grace makes the promise good to all believers, whoever they may be; righteousness is imputed on the principle of faith in Jesus Christ.

Now before Christ came to accomplish this great work on behalf of man that all who believe in Him risen and glorified might be justified, believers, especially among the Jews were kept shut up in the school-house of the law. "But before faith came, we were kept under law, shut up unto the faith which should afterwards be revealed" (ver. 23). They were waiting really until God brought in His better thing. Meanwhile they were kept under restraint and in separation from the heathen around them by the possession of the law. "Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster" (vers. 24, 25). All this should appeal powerfully to the Galatians. Those who believed before their day had been under the hand of the legal pedagogue; Christianity having come they had been set free. And were Gentiles going after that which even Jews had left as suited only to an infantine condition? What utter misunderstanding of the mind of God! What serious surrender of the surpassingly excellent place that belongs to the Christian!

"For ye are all children (sons) of God by faith in Christ Jesus" (ver. 26). What an immensely superior place and relationship to that of an infant under law! Notice again in this place, the apostle's use of the pronouns: "We were kept under the law," "the law was our schoolmaster." He refers to himself and to his fellow Jewish saints, and does not include the brethren of the uncircumcision to whom he was writing. But when he speaks of privilege and blessing, these are as much for the believing Greek as for the Jew, hence he says "Ye." We are called to have part with Christ, to enter into His relationship with the Father, the power of which is made good in our souls by the Holy Ghost.

Baptism is here brought in, being a sign of our having part thus with the dead and risen Christ. "For as many of you as have been baptized unto Christ have put on Christ" (ver. 27). It is not implied that some had not been baptized. No such idea must be inferred from this passage. In early days, when love was fresh and warm, and the commands of the Lord were more exactly obeyed, those who were used of God in the gospel of His Son baptized forthwith those who believed, or saw to the matter, that it was done by other approved men. J.N.D.'s reading may be preferred in this place, "for ye, as many as have been baptized unto Christ, etc." The apostle means the whole body of those to whom he was writing. He shews them by the well-known ordinance of baptism, that they had part with Christ, as a rebuke to their hankering after a bygone state of things — the bondage of law.

In Christ all fleshly distinctions disappear. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus" (ver. 28). All these differences pertain to the old creation. All are brought into equal blessing and privilege in the risen Christ. It is a question of our place and portion in Him. Let us be careful to confine the passage thus. Ere this, it has been used to set aside or slight the relationships of life; and it has been brought forward as justifying the woman in taking the man's place in the services of God. But this is to utterly pervert the plain words of the apostle. All the relationships of life are sanctioned by God in Christianity as previously, and are all regulated in the Epistles of the New Testament. And it must not be forgotten that the woman's place was ordered and settled before the fall, and has not been touched by it, save that bitterness and sorrow have come in, as solemn results.

Here, however, we are considering, not our relative places on earth, but our position now before God in Christ. We have His place, through grace. "And if ye be Christ's, then are ye Abraham's seed, heirs according to the promise" (ver. 29). The apostle has been reasoning earlier that Christ is the true seed of Abraham. Here He brings us into the same place. We share it. All that is true of Him, as the risen and accepted Man is true of every one that believes. He has given us His standing and portion, and we are to inherit all things with Him in the coming day. Let us not lose sight of it, nor look to the things behind, as the Galatians to their hurt and sorrow.

Are God's Objects Ours?

W. W. Fereday

From the Bible Treasury Vol. N1, page 27.

Let me offer a few remarks with reference to the work of the Lord. It is undeniable that we are living in a day of extraordinary activity. On every hand enormous efforts are being put forth by professing Christian men, perhaps to a larger extent than at any time since the days of the apostles. But the efforts vary much in kind and character. The enemy of souls is busy (never more so), so that error of every sort is assiduously propagated; indeed, the more serious the error, the more earnest the advocates seem. Souls are poisoned by Ritualism and by Rationalism; the person and work of Christ are despised; the scriptures are called in question, and attacked unblushingly at every point; and many are lulled into a false security with vain hopes of ultimate universal salvation (though through fire), to speak of no other vagaries. On the other hand, many true hearts are found earnestly carrying the gospel of Christ (or what they know of it) to those near and far who are in the darkness of nature, and away from God: may the number of such be increased a hundred-fold is our earnest prayer!

It is as to the latter class of labourers I desire to say a few words; for one cannot but feel that a very large proportion of labourers, even of pious men in the present day, falls far short of the objects which God has in view, and which He has revealed in the scriptures for our guidance. One would think, to hear evangelicals in general speak, that God's sole aim and object is the deliverance of men from hell. This is to make man the object, not God; man's conversion the end in view, not the divine glory. It is not meant that the salvation of souls has a small place in the plans of God. Blessed be His name, it has a very large place. It is the delight of His heart to save and to bless; but is salvation from the wrath to come God's grand object? It is recorded of Jonathan that he "wrought with God." (1 Sam. 14: 45) To do this calls for discernment of His mind, and an understanding of what He is doing at any particular time. This Jonathan had (his armour-bearer too, in measure); while Saul and his people were utterly in the dark as to it all.

It is important to see that God is carrying out at the present time a purpose and work of a peculiar character. He is not now dealing with an earthly people, laying down His righteous requirements from man in the flesh, and making a nation the centre of His governmental ways with regard to the earth. He is doing something incomparably higher. He has revealed Himself in the person of His Son come in flesh. That blessed One having been rejected and cast out (accomplishing while man was doing his worst, the wondrous work of redemption), God has exalted Him to His own right hand in the heavenly places. No longer is a Messiah on earth proclaimed (though this will yet be put forward in its day); but a Christ dead, risen, and exalted to glory. The Holy Ghost has come down consequent upon Christ's glorification, and is here on earth to give effect to the purposes of love and grace formed in the divine heart before the world was. He is here not merely for the salvation of souls, though this be true in its place, but to gather out a people for His name, and, as Caiaphas expressed it, to "gather together in one the children of God scattered abroad."* This is a totally new thing, and could not be until the coming of the Comforter. In every age God has had His own saints here, men in whose hearts and consciences His Spirit has wrought; but never, till redemption was accomplished and the Holy Ghost descended, was there any gathering together of such. Indeed there was no Head in heaven to whom they could be united. When manifested here, He abode alone, so that there was no union with Him; in fact, union with Him could never have been the portion of any, had He not gone into death and wrought redemption. But being risen and exalted, the true corn of wheat bringeth forth much fruit. He in glory is the Head of the body, the church, Who is the beginning, the First-born from among the dead. By the Spirit Who has come down, all who believe in His name are joined to Him in one body (1 Cor. 12: 13).

[*This is rather what the evangelist adds to what the high priest uttered; which seems not to have gone beyond the expediency of one man dying for the people. compare John 11: 49, 50, with 18: 14. Ed.]

This is the present work of God, while His Son is hidden in heaven, and His Spirit is here below. To the body, thus formed on earth, gifts are given for its edification and advancement. The Head has given some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers (Eph. 4). The two first connected gifts, of a foundation character, have necessarily ceased (though we have their inspired writings for our permanent profit); the others remain, and will continue to be given by the church's faithful Head, "till we all come" etc. The object of giving such gifts is declared to be primarily "the perfecting of the saints." "The work of the ministry" etc. comes in as subsidiary. Thus we find Paul aiming not only to preach Christ, and to warn men, but to present every man perfect in Christ Jesus (Col. 1: 28). We see him alas in great conflict for the saints at Colosse and Laodicea, "that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, even Christ" (Col. 2: 1, 2). He endured all things for the elect's sakes, that they might obtain the salvation which is in Christ Jesus with eternal glory (2 Tim. 2: 10). It might have been said of the apostle in a modified way what is written of Christ, that he loved the church and gave himself for it; not of course in the way of atonement (this glory must be Christ's alone), but of self-sacrificing love. He bore the church and all its members ever on his heart before God, and filled up that which was behind of the afflictions of Christ in his flesh for His body's sake, the church (Col. 1: 24; 2 Cor. 11: 28). Epaphras also, who was according to his measure a kindred spirit, laboured fervently for the saints in prayers that they might stand perfect and complete in all the will of God (Col. 4: 12).

Thus did these devoted labourers serve in accordance with God's objects. They sought not only the salvation of the soul (though this must be enjoyed before we can speak of "perfection"), but the gathering of the saints to a divine centre, and their perfection and growth as members of one body on earth. The evangelist's work was no more independent of this than that of the pastor and teacher. Such went out from the bosom of the assembly, and into that circle they gathered souls, that they might find their divinely ordered place in the body on earth, and be led on in the ways of Christ.

It is not denied that, in a day like the present, the evangelists find a smoother and more popular path by becoming, what has been termed, a "free lance." Such have apparently no responsibilities; they seek the salvation of men, then allow them to drift where they will, or be caught by the first watchful wolf, or perverse man. Thus are souls permanently injured; and who cares, so long as a fair show is maintained? What matters it, that Christ's members are stunted in growth and starved in soul, so long as men applaud? And on the other hand, how much of the effort put forth is merely for the extension and strengthening of party? Souls are viewed as useful, in so far as they fill the register and swell the funds. Is this saying too much, or are not these things sorrowfully true on every hand? Oh, for a Jonathan who "wrought with God!" Oh, for a Timothy, who will "naturally care" for the state of the saints! Those are the labourers for the moment; and who can supply them but the church's Head?  W. W. F.

Grace and Discipleship

Grace and Discipleship.

Luke 14: 16-35.

W. W. Fereday

From the Bible Treasury Vol. N1, page 309.

The Spirit of God in this place has linked together two very important yet distinct principles. First, we get the fulness and freeness of divine grace set forth in the parable of the great supper, then we have truth for the conscience as to the pathway of discipleship. Our deceitful hearts are prone to dis-associate these things, but they are divinely joined in the scriptures. The Lord was at meat in the house of a Pharisee on the sabbath day. He did not forget (how could He?) that He was the witness of God in this world, though for the moment. a guest in the house of another. His all-searching eye detected the selfishness that reigned there. As to the guests, poor self-assertive flesh in them all struggled for the chief place; and as to the host, he had gathered a company who were well able to recompense him again. The Lord rebuked all parties. The spirit of grace was lacking all round — self reigned in all their hearts.

He set before His host, that when making a feast, it were better far to fill the house with the poor, the maimed, the lame, and the blind, and to await reward at the resurrection of the just. There was no honey in the meat-offering of God. He was a guest, but merely natural courtesy and deference could not make Him withhold the rebuke that was due. He set forth in His remonstrance God's grace in contrast with man's selfishness. The word apparently charmed one, who said "Blessed is he that shall eat bread in the kingdom of God." This led to the well known parable. Alas! however men may like the sound of grace, when the heart is tested, it is found to have no real appreciation of what is in the heart of God. If God invites, excuses are made; if He wishes a housefull, He must Himself seek them, yea, compel them to come in.

God's grace is attractively expressed. The Lord Jesus likens it to a great supper well furnished. Nothing is lacking; all that is good is provided by bounteous hand. His principle ever is, "It is more blessed to give than to receive." In the interpretation of the parable, I suppose the first invited guests were the Jewish leaders. But their hearts were in the world, there was no taste for God and His Christ. The field, the oxen, and the wife furnished excuses ready to hand. If the world is in the heart, whatever form it may take (and the world has many forms), there is no room for Christ. We should remember that the things that were put forward in this way were really the temporal blessings pertaining to the Jewish calling. So treacherous is the natural heart that it is possible for the very blessings of God to supplant Him in the affections, indeed to shut Him out altogether.

But if the rich man had no desire and thus went empty away, He fills the hungry with good things: to the poor the gospel is preached (Luke 1: 53. 4: 18). It was the common people who heard Jesus gladly. The publicans and the harlots went into the kingdom of heaven before the scribes and pharisees. The streets and the lanes of the city were scoured, and all the despised of men were gathered together, "the poor, the maimed, and the halt, and the blind." This did not exhaust divine grace. "The servant said, Lord, it is done as thou hast commanded, and yet there is room." Consequently the highways and hedges must be searched, that the wanderers and outcasts might be brought in to share also. Here we come in. We were highway and hedge folk. Do we object? As Gentiles we were completely outside. We were uncircumcised men — dogs — sinners of the Gentiles.

The picture is charming. A divine hand has drawn it. It is grace full and free. The branches run over the wall. The well is deep. Nothing is sought for from the guests, all is according to the riches of God's grace. Let us deeply enjoy this. There can be no discipleship until this is thoroughly understood. Any attempt to follow Christ before grace is fully known is mere legalism and displeasing to Him. He must be blessedly known as a giver ere we can speak of surrendering aught for His sake. He gives all, no payment is required, we are not asked to give anything up. This is grace. Let it have full place in all our hearts.

Flesh likes the sound of this, "and there went great multitudes with Him." We can understand it, for we know something of our own hearts. This must be tested. Did they know who they were following? Did they apprehend the path that He was treading in this scene? He was not yet the Reigning One, surrounded by all the pomp and glory of the kingdom (all of which will be seen in its day), but He was despised and rejected of men. Israel had no heart for such a Messiah. Their thoughts were carnal. A mere temporal deliverer like Saul would have satisfied them; a lowly man full of patient grace (yet withal God manifest in the flesh) was repugnant.

Do we sufficiently realize in this day, that we are called to follow a rejected Christ? He has been here, but is not here now. How is this? Men cast Him out. Yes, the creatures of His hand rose up against Him and slew Him. The heavens have received Him, and He is at the Father's right hand. But, as far as earth is concerned, He is the rejected One. Such a Christ we have been called to know and follow. What manner of men ought we to be? The Lord turned upon the multitude and said unto them, "If any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple." Does the Lord despise natural relationships? By no means. They are of God. It is one of the features of the last days to be "without natural affection" (2 Tim. 3: 3). He knew how and when to render obedience Himself in the days of His flesh.

The point is that He must have the very-first place in the hearts of His own. The time is straitened. Things here, whatever they might be, must be held with a loose hand. It cuts very close when we road "and his own life also." Paul knew the meaning of this better than any. He always carried the sentence of death in his person. How far on are we in such a path? This rises above, yea crosses, nature. Are we prepared for it?

It was trying for Aaron and his sons to be forbidden to uncover their heads and rend their clothes when Jehovah made a breach upon them (Lev. 10). It was equally trying for the Levites on the day of the golden calf. But they responded well to the summons, "Who is on the Lord's side?" "who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children" (Exodus 32: 26, Deut. 33: 9).

The cross must be taken and a rejected Christ followed out into the way, or the path of discipleship is not known. But here the Lord guards against the flippancy to which we are prone. The cost must be counted. A man intending to build a tower must count whether he have sufficient to finish it. A king going to war must consult "whether he be able to meet him that cometh against him." It is easy to say, "I am ready to go with thee into prison and to death." A breakdown is humbling. The Lord is dishonoured. It is tantamount to saying that He has called the soul out into a path in which He is not able to sustain it. Such is the appearance to those who observe. And the failing one is mocked — "This man began to build and was not able to finish."

How heart-searching and strange must all this have been to a Jew! Perhaps some said, as in John 6, "This is a hard saying, who can hear it?" Perhaps, too, many went back and walked no more with Him. The Jew was filled with thoughts of earthly kingdom glory, and to be told to bear a cross!

Many misunderstand in this day also. The professing church has allied itself with the world, dwelling in honour where Satan's throne is. Flesh is sanctioned and worldly glory is sought all round. Therefore how strange the gross must sound to some, and how perplexing to be called upon to go forth to Christ without the camp bearing His reproach (Heb. 13: 13)! But this is the true place of the Christian today. He who would do the will of the Lord in all things must step into this pathway of reproach and loss.

Alas! how many we have known who have essayed to tread the path and who have turned back with confusion of face! They once abandoned the abominations of Christendom, and took their place with Christ outside and professed considerable devotion to His name and to His word. They boasted of heavenly light and spoke glibly of the advanced things of the truth of God. We thought them firm and true. We believed they apprehended the seriousness of the position and pathway. But some cold north wind blew, some test came, and they failed. Their name was Lot, not Abraham. They now build again the things they destroyed. Thus is the Lord put to shame, and His truth exposed to ridicule. Better far never to have ventured forth than turn back thus. But it is a warning to us all, "Let him that thinketh he standeth beware lest he fall" (1 Cor. 10: 12). Let us look matters straight in the face and weigh them up in the sanctuary of His presence.

The closing word in Luke 14 is very solemn, "Salt is good, but if the salt have lost its savour, wherewith shall it be seasoned? It is fit neither for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear let him hear." To lose one's savour is a different thing from turning back and giving up the path. The outward position may be maintained, yet the true character gone. Salt expresses that spiritual energy which preserves the soul from the corruption around and enables it to bear a true testimony for Christ. If this declines, where are we as witnesses? Of what use are we in this scene? Of how many is this sadly true! They did run well, their sound was clear, their walk was unequivocal; but they are not the men they used to be. Not that they have abandoned the path, nor surrendered the truths formerly professed. These are held still, but the world has got in, the tone has become lowered, the heavenly ring is scarcely discernible now. How sorrowful that this should be true of any! Our devotedness should be deepened as time proceeds, and our faith strengthened as difficulties increase, and we are east more and more on God.

Discipleship is an individual thing. "If any man." "He that hath ears to hear." Each must look to Christ for himself, each must follow in his own appointed path. There is ever a tendency to look at our brethren to see what they intend doing. It is easy to walk with a crowd. Faith is but little exercised in such circumstances. He who cannot follow Christ for himself is not fit to follow with others. Many have been hindered in this way. Others have been looked to or waited for. Satan has taken advantage of it, and has got in, and chilled the desire to follow Christ in all things.

I dare not despise the fellowship of my brethren, but must seek it, and cultivate it in every possible way; but they must not be allowed to take the place of the Lord. He must be looked to and followed, or the testimony cannot be good, nor discipleship true and real. The Lord give us understanding in all things. W. W. F.

The Grace of Christ in Daily Life

The Grace of Christ in Daily Life.

W W Fereday

(from the Bible Treasury Vol. N1, page 362.)

The brief Epistle to Philemon furnishes us with a lovely picture of the way in which the grace of Christ operates in the relationships and circumstances of every day life. The apostle pleads with his brother in the Lord for Onesimus, who, being the property of Philemon, had absconded (perhaps robbing him first), but who had been brought to Christ through contact with himself, while a prisoner in Rome. By Roman law the master had ample authority to punish him severely for such conduct. His behaviour, too, was aggravated by the fact that he served an excellent master, not a tyrannical man of the world. Paul pleads for him, that in Philemon's heart divine grace and love might triumph over any feelings of annoyance and anger.

Generally the inspired epistles of Paul are occupied with the great doctrines of Christianity. He was the privileged vessel for the unfolding of the wondrous counsels of God concerning Christ which had been kept secret since the world began. Now Christianity not only soars high but descends low, and occupies itself with all the practical details of daily life, that in these, as in all else, the grace of Christ may be expressed by those who believe. We are thus preserved through the operation of the Holy Ghost from being mere theorists.

Paul does not here introduce himself as an apostle, but as "a prisoner of Jesus Christ." Here we may observe the wisdom and delicacy of the Spirit of God. In addressing Timothy and Titus Paul was careful to bring forward his apostleship for obvious reasons. In those Epistles, we find inspired regulations for the internal order of the house of God, and for the walk which becomes the saints individually. Authority was as valuable there, as its omission is precious here. Paul would rest the matter of Onesimus entirely upon the ground of divine grace, which, he was assured, reigned in Philemon's heart. He was not alone in his appeal, but associated Timothy with himself to give it additional force.

Philemon was evidently a labourer among the saints. His measure we know not; Paul simply states the fact. His wife is addressed also — "our beloved Apphia," or perhaps "the sister Apphia." This was gracious and wise. Such a matter concerned the mistress as much as the master, and perhaps her feelings were stronger about it than those of her husband. Paul would have both act together in this, as heirs together of the grace of life. Archippus is included in the address also, a brother who ministered in connection with the assembly in Colosse (Col. 4: 17). Perhaps he could help in this circumstance. Gracious counsel from him might strengthen the godly sentiments in the hearts of this excellent couple. Then the assembly is named (for evidently some saints met in their house); for Paul would have all open their hearts and lovingly welcome, according to Christ, him who was being sent back. All knew of his wrong-doing, all should have fellowship in the work of God's grace.

It is much to be observed in this Epistle to Philemon, the uniting power of divine grace. Here we have brought together Paul the former Pharisee, Timothy the Jew of mixed parentage, Philemon, Archippus, etc., Gentiles and Onesimus the poor slave. All were bound up with Christ in the same bundle of life, all were equally members of His body by the Holy Ghost. Hence we find Paul calling Timothy "brother" (ver. 1), Philemon "brother" (ver. 7 etc.), Onesimus also (ver. 16), adding in the latter case "beloved." Precious bonds! who would or could have formed them but the Holy Spirit of God?

After his usual, greeting of grace and peace, the apostle's heart bursts forth in thanksgiving to God. He gratefully recognises all the good in his dear brother. He blesses God for his love and faith toward the Lord Jesus and toward all the saints. The bowels of the saints were refreshed by him. We may always observe this gracious way in the Epistles of Paul. In cases where there was much to blame, if anything of Christ was to be seen, he gladly owned it, and gave thanks; an important lesson for our souls to learn in the school of God in this day. There is so much to grieve the spirit, and to draw forth our remonstrances and rebukes that we are apt to overlook the measure of the Spirit's fruit that is really there. Philemon's love to all the saints was about to be severely tested. Onesimus was now a saint; would he love him? It is not easy to love those who have done us a positive injury, yet nothing less is according to Christ. This loving recognition of grace in Philemon is the basis of this Epistle. Paul proceeds on the ground of it, and appeals to his fellow-labourer's heart.

He looked for reciprocation. Having owned Christ in him, he expected Philemon to do the same towards himself and to recognise the claim grace had given him upon him. Read "in us" in verse 6, not "in you." The poor prisoner had great joy and consolation by reason of the love of this excellent Colossian.

Having cleared the way, having struck chords to which he was sure Philemon's heart would respond, the apostle proceeds to plead the cause of the erring one. He would not use authority. "Though I might be much bold in Christ to enjoin thee that which is convenient, yet for love's sake I rather beseech thee."

He would not stand on the position the Lord had given him in the assembly, intending this to act on Philemon, in order that he might not stand on his position toward the one who served him. Suppose he had sent back Onesimus with an apostolic mandate. Doubtless it would have been obeyed, and the runaway pardoned and reinstated. But would this have satisfied his heart? Where then the precious display of the grace of Christ which rises above all, even the deepest evil, and not only forgives but welcomes the transgressor to its bosom for ever? Nothing less than this would meet the desire of that heart which longed above all to see Christ displayed in all His members below. He would not command, but besought; he names his authority, only to set it aside in such a case as this.

He presents several considerations, including two personal ones of a very touching character: 1. he was "Paul the aged;" 2. "and now also a prisoner of Jesus Christ."*

*It is very blessed to notice the way in which the apostle looked beyond men to Christ. He was His prisoner. He did not chafe under the tyranny and unrighteousness of the Roman authorities, but looked at the Lord. It was His will for him, and that was enough. Christ was his gaoler, as it were. He who sent His angel and released Peter could have done the same for Paul had it suited Him. The heart never finds rest when looking at second causes.

Who could resist this? Who could refuse one who had grown "old" in the Lord's service, one who had patiently and earnestly served Him, in the face of all opposition and every conceivable form of suffering? "Now also a prisoner!" Surely a gracious heart would grant such an one the concession prayed for in this epistle Philemon, we may be assured, was not the man to set at nought such an appeal.

He then presents two other considerations.

1. Onesimus was his own child in the faith, his own bowels. This was equally true of Titus, etc; but of Onesimus it could be added, "whom I have begotten in my bonds." In time past he was unprofitable to Philemon, but now profitable to him and to Paul in every way. The apostle desired greatly to retain him, that on his master's part he might minister to him in the bonds of the gospel; but he would not ignore Philemon's rights. Let none suppose that this affords any sanction to slavery. It does not touch the question. The Spirit does not, in this Epistle, pronounce at all as to the right or wrong of the matter. The day has not come to set the world right. When glory bursts and the Lord Jesus reigns, God's order will be carried out through the universe; but until that day, these things are left where they are, divine instruction being given to the saints in view of them. Paul would have Onesimus received in a manner worthy of God, not now as a mere slave, but as a brother in the Lord, one who was calculated to be a help to Philemon now, in contrast with his behaviour in the past, and who had shown, it would appear, an aptitude in the Lord's service as well. Being Paul's child through grace, he must be received as himself; and if he owed his master ought, Paul would repay. Mighty fruit of divine grace and love! Where had Paul learnt this, if not from Him Who in deepest grace undertook His people's cause, and paid their mighty dues? "I will repay" was His language, as it were, as He went to the gross for us. The cold selfish heart of man can never produce such sentiments: these are plants of heavenly growth.

2. Next he reminds his brother that he owed all to himself; "thou owest unto me even thine own self besides." Here we reach, as it were, the top of the scale. Philemon was himself a monument of saving grace. Paul had brought Christ to him. Having freely received, he must now freely give. Having been forgiven ten thousands talents, ho must now willingly blot out the hundred pence. The exhortations in Titus 3 proceed on similar ground. We are to be gentle and meek, and are to act in the spirit of grace towards men, because we ourselves were once foolish living in malice and envy, hateful and hating one another; but are now recipients of the kindness and love of our Saviour God.

Paul desired that he would give him joy, that he would refresh his bowels in the Lord (ver. 20). If it so refreshed His servant to gaze upon this display of divine grace, how much more the Lord! He loves to see Himself reproduced practically in His own that are in the world. Paul now leaves the matter, having confidence in his beloved brother that he would do even more than he had said. He looked for the superabundance of divine grace. He counted upon him that thus it would be.

May the Spirit of God write these things in our hearts! This is Christianity indeed. It is a mighty power, forming the heart and permeating all our circumstances, lifting us entirely above every human consideration, and giving us practically days of heaven upon the earth. W. W. F.

Heaven Opened

Heaven Opened.

W. W. Fereday

From the Bible Treasury Vol. 20, page 139.

In the New Testament we have four great occasions brought before us of the heavens being opened. At the baptism of Jesus, when the Father expressed His delight in the Blessed One, at the death of Stephen to whom was granted a sight of the glory of God, and of Jesus standing on the right hand of God; at the public appearing of the Lord Jesus as given in Rev. 19; and in a subsequent day* when the angels of God shall be seen ascending and descending upon the Son of Man. The last scripture (John 1: 51) looks forward to the millennium.

At the baptism of Jesus we have a very lovely scene. He is there seen coming forth from the retirement of Nazareth to bear His public testimony for God among men. John had been sent of God to the nation to make ready a people prepared for Jehovah, he had called upon the nation to repent of its sins, and submit to his baptism. The result we know, the Pharisees and lawyers rejected the counsel of God against themselves, and spurned John's baptism, while the publicans and sinners, those in whose heart God had wrought — the true remnant of their day — took their true place before God in the waters of Jordan, confessing their sins. This was surely a movement of faith, an act morally pleasing to God, fruit of His gracious operation within. And Jesus would, in grace, take His place with them in this; in His eyes they were the excellent of the earth in whom was all His delight (Ps. 16). Not that He had sins to confess — far be the thought — but the act was in His case a fulfilment of all righteousness, as He Himself said to the hesitating Baptist. He had taken His place in wondrous grace, as man below to be obedient in all things, and He would be with the remnant therefore — perfect spotless One though He was — in this movement of their souls toward God. Luke tells us He came up "praying." I may say in passing that such a notice of the Blessed One is quite in keeping with the character of the third Gospel, which presents Him to us as Son of Man (see especially Luke 6: 12; 9: 29; 11: 1; 22: 44).

And coming up thus from the water, "the heavens were opened to Him, and He saw the Spirit of God descending like a dove, and lighting upon Him; and, lo, a voice from heaven, saying, This is My beloved Son, in Whom I am well pleased." What a sight and what a thought for our hearts! The very heavens opened unto a Man below, and the Father was heard expressing the infinite delight of His heart in Him! To whom had the heavens been opened in such a manner before? To whom had the Father rendered such a testimony?

*[Only it is well to bear in mind that the introductory phrase of our Lord is not " Hereafter" as in the A.V. following the common and uncritical text but "Henceforth." The angels should emphatically serve the Son of Man — right out from the day of His humiliation to that of His millennial display — Ed. B.T.]

Constantly in scripture does God express pleasure in certain of His saints (witness Enoch, who "pleased God," and David, described by Jehovah as "a man after mine own heart"); but never had God seen perfection till the Son stooped to walk below. There the Father saw what gave His heart perfect delight, satisfaction, and rest, — dependence perfectly displayed, obedience begun, which would not stop short of even the cross of Calvary. One is reminded of the angel's utterance on the wondrous night of the incarnation: "Glory to God in the highest, on earth peace, good pleasure in men" (Luke 2: 14, Darby's Translation). These are some of the results of the coming into the world of that wondrous Babe: God has been and shall yet be glorified, peace shall yet obtain upon the earth (delayed because of Christ's rejection, Matt. 10: 34), and God's pleasure in men, which has been marred by the entrance of sin shall be restored. But in Jesus on earth God beheld One in Whom He could find pleasure — anticipative pleasure, one may say — "I am well pleased." What an answer to any one who would lower the glory of the Blessed One by insinuating a life of sin-bearing! Sin-bearing involves the displeasure of God, as is solemnly seen at the cross. What a change for the blessed Jesus there! No opened heavens, no Father's voice, but three hours of (to us) impenetrable darkness and abandonment of God. He cried in the day-time but was not heard, in the night season and was not silent. He was alone, forsaken, because bearing sin. But sin-bearing is not seen at Jordan, nor anywhere else during-His path till the cross was reached, there and there alone had He to do with sin; there He suffered for our sins.

But not only do we see the Father's delight in Him shown out on the occasion we are considering, but there was the anointing with the Holy Ghost. The meat-offering of old was mingled with oil, and the unleavened cake was anointed with oil when made (Lev. 3): type of Christ begotten by the power of the Spirit, and anointed as man on earth by the Spirit, as here. Nor needed He to wait until the accomplishment of His sacrifice,* before the Spirit could be conferred upon Him. He was owned as Son, and the Spirit descended because of the perfection of His Person, and of the Divine pleasure in Him. Far otherwise is it with ourselves: we are brought through grace into the place of sons, we are owned as such, and the Spirit has been given as the seal of the relationship (Gal. 4); but the ground is the accomplished work of Christ. The gift of the Spirit to the saints is the expression of divine delight in Christ and His work.

* Aaron, in Lev. 8 a type of Christ anointed with oil before the sacrifices were slain; his sons afterwards.

The scene at the atoning of Stephen is wholly different. We there see one who had borne a faithful testimony for Christ, sharing his Master's rejection and sufferings, drinking of His cup. The Lord had forewarned His disciples of such treatment. "They shall put you out of the synagogues, yea, the time cometh that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father nor Me" (John 16: 2, 3). But Stephon was wonderfully sustained: his very face shone as an angel's; and "he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." Here again is heaven opened, but not upon Jesus as Man on earth, but to a saint, who beholds his Lord in the place of glory on high. And one cannot but remark here the contrast between Stephen's death, and the death of the Lord. To Christ whilst bearing sine upon the tree the heavens were as iron and brass; in the hour of His deepest woe He was forsaken, He stood alone. But heaven is open now in virtue of His blood, and His martyr could look above and behold Jesus, the object of his heart, at the right hand of God. Thus was he strengthened with all might, according to the power of His glory, unto all patience and longsuffering with joyfulness" (Col. 1: 11).

To us also heaven is open, and faith can say, "we see Jesus" (Heb. 2: 9). Of old God dwelt in the midst of His people in the sanctuary, but the veil was there, and there was no way of approach to God. Now, the veil is rent, heaven — not the sanctuary on earth — is open. The way into the holiest of all is made manifest. The Epistle to the Hebrews throughout maintains this, for our place is strewn as worshippers in the presence of God, in "the true tabernacle, which the Lord pitched, and not man " (Heb. 8: 2). And not only is heaven opened to us as worshippers, but 2 Cor. 3 presents to us a rather different thought. In the context the apostle contrasts the glory of the law, as seen in the face of Moses, with the glory of God, which is now seen in the face of Jesus Christ, and concludes by saying, "But we all, with unveiled face beholding the glory of the Lord, are changed into the same image from glory to glory, even as by the Lord the Spirit." Wondrous privilege! To gaze by faith upon Him there in the glory! Thus do we become like Him, we are changed into the same image.* Is there a truer way of becoming practically heavenly? Mere acquaintance with the doctrine of our heavenly position will not have this transforming effect; but occupation of heart with the heavenly Man cannot fail to influence the soul, and to detach us from all here. Christianity is in this respect altogether higher than law, it presents to us (not a legal code, but) a blessed Person, Whom we are set to learn.

*This is strikingly seen in Stephen; he prayed, "Lord, lay not this sin to their charge." How like Christ's utterance! "Father forgive them for they know not what they do." Stephen, however, did not add the last clause.

Did Stephen look up "filled with the Holy Ghost"? It is one great feature of Christianity that the Spirit of God is here, the gift of the Father to all who believe in the Son. There is a difference however between being "sealed" with the Spirit, and being "filled" with the Spirit, which surely is to allow the divine In-dweller His own blessed way with us, producing in us precious fruit to the glory of God. To this we are exhorted.

The third occasion of the opened heavens is deeply solemn. "And I saw heaven opened, and behold a white horse, and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war." It is the day when God will bring His First-Begotten into the world once more to establish His throne and His kingdom, and to deal with men for their sins, and rejection of His grace. The world has not seen Jesus since the day of Calvary (His disciples alone saw Him during the forty days, Acts 1: 3); but it will see Him yet again. "Behold, He cometh with clouds and every eye shall see Him, and they also which pierced Him; and all kindreds of the earth shall wail because of Him. Even so, Amen " (Rev. 1: 7). He is called Faithful and True and this in connection with judgment; for not a word spoken concerning judgment for the ungodly will fall to the ground: all will be solemnly accomplished. He judges and makes war in righteousness, men will have no ground for complaint on that score, but what will righteousness, unmingled with mercy, mean for them? He is "clothed with a vesture dipped in blood"; not the blood of atonement but of foes, as declared by the prophet in Isaiah 63: 3. "His name is called the Word of God," for He is a discerner of the thoughts and intents of men's hearts. He also bears another name on His vesture and thigh, "King of kings and Lord of lords." The time will then have arrived for the world-kingdom to become our Lord's and His Christ's; and He shall reign for ever and ever" (Rev. 11: 15).

And, manifested in all this glory, He has companions; for the heavenly armies follow Him upon white horses, clothed in fine linen and clean. Here we have the heavenly saints in whom He will be glorified and admired, the objects of His grace and the sharers of His throne. Angels attend: — so 2 Thess. 1: 7 speaks. They are His ministers who do His pleasure, but they do not reign, "unto angels hath He not put in subjection the world to come, whereof we speak."

But Christ shall reign "till He hath put all enemies under His feet." Then will heaven and earth be morally united, — no longer severed as now. The angels of God shall be seen ascending and descending upon the Son of Man (John 1: 51). When the Psalmist thought of the day when the whole earth shall be filled with His glory, he said,

"The prayers of David, the son of Jesse, are ended" (Ps. 72: 20). What had he left to ask for?  W. W. F.

Jehovah Reigneth

Jehovah Reigneth.

Psalm 93

W W Fereday

From the Bible Treasury Vol. 20, page 371.

The Psalms, as is generally known, are divided into five parts (though not so marked in our A.V. English Bible), each book having its own particular character stamped upon it. The fourth book, in which Psalm 93 is found, has, as its central theme, the bringing in of the First-begotten into the world, to hush the groaning of His tried faithful ones, to put down iniquity, dealing particularly with the great adversaries of the last days, and to set up His kingdom in the midst of the tribes of Israel, extending thence over all the earth.

"Jehovah reigneth." This will be true when Christ appears, and not till then. Psalm 102. establishes the immense fact that the once humbled One and Jehovah are one. In the day of His sorrow He said, "He weakened my strength in the way; He shortened my days. I said O my God, take me not away in the midst of my days: thy years are throughout all generations." The answer was, "In the beginning thou, Jehovah, hast laid the foundation of the earth, and the heavens are the work of thy hands" etc. (Compare Hebrews 1, Psalm 102). Thus in His humiliation and distress was His title owned, and in the day when He builds up Zion He shall appear as Jehovah in His glory. His kingdom will be introduced by terrible judgments, all scripture being witness. Babylon must be dealt with and removed (though this rather by the agency of the Beast and his ten kings before Christ actually comes out of the heavens), the tribes must be purged of their rebels, the Assyrian laid low, and the Beast and the man of sin consigned to the lake of fire. The thought is quite erroneous that the reign of peace will be brought about by quiet means, such as the propagation of the present gospel of God's grace. God's purpose by the gospel is to gather out a people for His name, to be co-heirs with Christ, members of His body by the Spirit while He is yet on high. It is not denied that the gospel is efficacious for all the world. Blessed be God, it is; but scripture nowhere states that the whole world will receive it: everywhere the contrary is taught. But in spite of man's unbelief and rejection of His truth, God is silently carrying out His purposes for the honour of His Son. He sits at the Father's right hand, expecting till His enemies be made His footstool; then will He come forth, not only appearing for the destruction of some foes but sending the rod of His strength out of Zion, ruling in the midst of His enemies, and striking through kings in the day of His wrath.

It is equally wrong to suppose that the reigning time is now. God overrules no doubt, at all times restraining, if not judging iniquity, and causing man's evil to subserve His will; but it cannot yet be said in the language of our Psalm, "Jehovah reigneth." The times of the Gentiles are still running their course, the Beasts have not yet had their dominion taken away, nor has the Son of man been invested with His royal power. To suppose that the reigning time has come is to fall into the disastrous error of the Corinthians to whom the apostle said, "already ye are full, already ye are rich, ye have reigned as kings without us and I would to God ye did reign, that we also might reign with you." Reigning time had not come for the apostle, whatever the carnal Corinthians might think. He faithfully bore the stigma of the cross, and was content to be as the filth of the world, and as the off-scouring of all things, quite unwilling to be in honour and comfort whore his Lord had only a cross and a tomb. It is Babylon who glorifies herself, and lives deliciously, and says in her heart "I sit a queen and am no widow" (Rev. 18: 7). The kingdom during the present is connected with tribulation and patience (Rev. 1: 9, Acts 14: 22); presently it will be displayed in power and glory. Now Christ is hidden, then He will be manifested; now the righteous suffer and the wicked are exalted, then the righteous will be exalted, and the wicked be as ashes beneath the soles of their feet. Now creation groans and travails, then it will be delivered from the bondage of corruption into the liberty of the glory of the children of God. How complete the contrast!

Then will be the time of Jehovah's intervention. "He is clothed with majesty; Jehovah is clothed with strength, wherewith He hath girded Himself," the result being that "the world also is established that it cannot be moved": a moral expression I doubt not, for the foundations of the earth will not then as now be out of course, but all settled and sure under Christ. It is no new power, for we read, "Thy throne is established of old; thou art from everlasting," but it is power put forth. God has permitted iniquity to have its way has allowed the floods ("of ungodly men" Ps. 18: 4) to lift up their voice; but in the day of which we speak, He comes forth in His strength to put evil down. Lawlessness shall no longer rear its audacious head: "Jehovah alone shall be exalted in that day." Still it is a comfort to the soul in the midst of the turmoil of the ungodly, that "Jehovah on high is mightier than the noise of many waters yea, than the mighty waves of the sea." The Jewish remnant in the sorrows of the last days will prove the sweetness of this; our hearts know it ill our measure too and rest there.

Two important principles come out in the last verse: the sureness of the word of God, and the holiness that becomes His house for ever. "Thy testimonies are very sure." What a resting place for the true heart in the midst of the rising tide of ungodliness and confusion, when iniquity is triumphant, and the power of God is not put forth! We are here on distinctly Jewish ground, as elsewhere in the Psalms, but we get the word of God brought forward in the same way in the Second Epistle to Timothy, where the evil of Christendom is set forth in dark colours by the Spirit through the apostle. The scriptures in all their perfection are set before us as our only resource; they are given by inspiration of God. They are able to make wise unto salvation, and are profitable for doctrine, for reproof. etc. And Timothy was to be careful to preach the word, even when the mass have itching ears, and turn from the truth unto fables. The word of God His testimonies furnish a solid ground for faith, when all else bids fair to give way. Do we really believe this?

But further, however deep and widespread the evil, faith ever maintains what is due to God; hence we read, ''Holiness becometh thine house, O Jehovah, for ever." God's nature and character never change, and His claims are never lowered, whatever the day may be. Faith refuses to go with the stream, however smoothly flowing, but contends for holiness, and that of a collective as well an individual character. We are never free to walk with evil better far to walk alone than do so. The truth of God must be maintained apart from evil at all cost, if we would earn His approval. It seems to be an axiom with many in our time that God's way is to continue in the midst of evil groaning over it, and protesting against it. Yet such is not the path marked out in scripture, but separation from it all to the Lord's name. The world will tolerate a protestant, not a holy separatist. What can be plainer than the injunctions of 2 Tim. 2? "Let every one that nameth the name of the Lord depart from iniquity." "If a man therefore purge himself from these (i.e., the vessels to dishonour), he shall be a vessel unto honour, sanctified, and meet for the Master's use, prepared unto every good work." This is God's path and the best for our souls if we would do His will. In the "great house" holiness is not the characteristic, but a form of godliness without the power, and the very features of heathenism under the cover of the Lord's name (compare Rom. 1, 2 Tim. 3). Separation from evil is God's principle, though a costly one oftentimes to those who carry it out. But our God always will have His 7000: may it be our honour to be numbered by Him among them.  W. W. F.

Jesus in the Midst

Jesus in the Midst.

John 20: 19-23.

W. W. Fereday

From the Bible Treasury Vol. N1, page 231 etc.

It is always deeply affecting to examine the closing chapters of the gospels, to ponder the sufferings, death, and resurrection of our Lord Jesus. Nothing tends more to draw out our affection, and bow our hearts in adoration before Him. He loved us and gave Himself for us, an offering and a sacrifice to God for a sweet-smelling savour, putting away, in that supreme moment, all our sins righteously from before God. John 20 shows Him as risen. Death could not hold Him in its grasp. His work was done, death was annulled, God was glorified — the answer for Him being resurrection on the third day with a view to glory at the Father's right hand.

After giving us the details of His rising, the Spirit presents us in John's Gospel with four striking and instructive pictures; first we have Him strewing Himself again to the then believing Jewish remnant in the person of Mary, leading their hearts away from earthly hopes into relationship with Himself to the Father in the place to which he was going; secondly we see Him manifesting Himself to the assembled disciples, picturing the christian assembly as gathered around Himself; thirdly, He makes Himself known to Thomas, removing all his doubts, in token of what He will yet do for Thomas's nation in a day yet to come; and finally at the sea of Tiberias, in the remarkable draught of fishes, a millennial picture is furnished of the ingathering of the Gentile nations for blessing.

It is the second of these pictures that I desire to draw attention to at this time. "Then the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and said unto them — Peace be unto you" (ver. 19). Here we have set forth in a remarkable manner the Christian assembly. But let not the reader misunderstand. However strikingly the assembled disciples, with the Lord in their midst, speak to us of the church, they were not the church of God at that time. The church bad no existence as such, until Jesus was glorified and the Holy Ghost descended on the day of Pentecost. And even then the saved had no knowledge of it. Not until the apostle Paul was raised up, as one born out of due time, was the mystery of God unfolded. Therefore though these disciples in John 20 became the church of God, indeed its first members, they were not yet this in the day of which we speak. Still their position and privilege, especially the presence of the Lord in the midst, foreshadowed it in a very expressive way.

The Spirit is careful to tell us that it wee the first day of the week when Jesus thus came and stood in the midst. The Lord thus puts His sanction, as it were, upon the assembly of His saints on that day. And what day more suitable? Of old it was the seventh day — the Sabbath — that was set apart for the worship of God. Let some suppose that the difference is but slight, but verbal, between the seventh day and the first. The difference is fundamentally important The seventh day came in as the end of man's week of work; it was made an integral part of the law of Sinai, with solemn consequences attached to the breach of it But the first of the week does not speak to us of man's work at all, but of a totally new order of things, brought in by God, founded upon the death and resurrection of the Lord Jesus. It speaks to us of flesh set aside as worthless, of redemption accomplished, of righteousness completed, of a new creation, where all things are of God. Hence Christians meet together on that day with triumph in their souls, to remember the Lord and to show forth His death, in the breaking of bread until He come.

It is quite the fashion to confound the two days, as if they were substantially the same, but the difference is immense. The one is Judaism and the other is Christianity. Alas I the return to Judaism with its worldly elements and feast days and sabbaths came in very early. One has only to read the Epistles to the Romans and to the Galatians to see how earnestly the apostle resisted the working of this leaven. But as the heavenly calling faded more and more from the minds of men, bearing the Lord's name, and the sense of divine grace too, Judaism made rapid strides, with the result that, to the mass, even in this day, the Christianity of the scriptures sounds strange doctrine in their ears.

Well, the Lord thus came into the midst of His own, on the first day of the week, the very day of His resurrection. If the Acts of the apostles and the Epistles be studied, it will be seen that this became the formal meeting-day of the assembly of God, whatever other opportunities they may have had of meeting together for mutual edification and blessing. In Acts 20: 7 we read, "Upon the first day of the week, when the disciples came together to break bread, etc." This was the custom. They were not together to hear Paul, even though he was to leave them finally on the morrow, but to break bread. This scripture is even more forcible when rightly read: "When we came together." It was thus not a merely local custom at Troas, but the understood habit of the church of God in that day. It was on this day then that the Lord took His place in the midst of His own. What joy to them! Can we wonder that we read, "Then were the disciples glad when they saw the Lord." Is not His blessed presence heaven to our souls? What would the glory itself be apart from Christ? Suppose it were possible for us to be introduced even there and find no Christ, would it satisfy our hearts? Nay, better a hovel with Christ, than the very glory itself without Him. The renewed heart finds delight in Christ alone; our souls thrive in His blessed presence.

The presence of Jesus in the midst of His saints is as real today, though He is glorified in heaven. We still have His word, "Where two or three are gathered together in (unto) My name, there am I in the midst of them" (Matt. 18: 20). What a resource in a day of feebleness and failure! He has not changed towards His own. Though we look back, with humbled and bowed hearts, upon some eighteen hundred years of deepest failure, He is as true as ever to those who in simplicity of faith look up to Him. What a comfort! Whatever else we have not, we have Christ. Is He enough? Is it gift, wealth or influence, that we seek, or is it really Christ? I often think that the Lord had in view such a day as this when He spoke of two or three. There were no twos or threes in the first days of the church; all that believed were together. Men speaking perverse things had not arisen, nor had grievous wolves come into the flock to scatter and devour. But how changed is the condition of things now! Yet His word holds good to the very end. "Where two or three are gathered together unto My name, there am I in the midst of them."

What all our souls need, is a deeper realisation of His presence, It would correct many things that we have to groan over before Him. Would saints arrive late on the first day of the week if there was a just sense that the Lord is there? To whom are we gathered? Whom do we go to meet? Dare I keep Him waiting Who deigns to come into the midst of His gathered saints? Further, when together, what holy calm would prevail if His presence were duly realised! Nothing like haste or eagerness, and certainly no display of flesh would grieve us if all hearts realised sufficiently the simple, yet vital, fact that the Lord is there. It would enter into everything, affecting our dress, our words, our whole behaviour. The Lord give us to exercise our hearts before Him.

Observe the place of separation of these disciples. They were shut in; the world — the murderous, Christ-rejecting world — was shut out. True there were special circumstances at that moment, but the principle abides. What has the church to do with the world? Where do we read of all the parish joining with the saints in "public worship?" Indeed, where is such an idea as "public worship" (or what is meant by the term) to be found in the word of God? We are called to bear testimony to the world, we are to preach the gospel to it, and warn men to flee from the wrath to come; but worship with the world! Far be the thought. In John 13: 1 we read of "His own which were in the world." If we belong to the circle called "His own," of necessity we do not belong to the other "the world." The two are distinct and opposite in nature and character.

The Lord's first words to His disciples were, "Peace be unto you." How precious after the work which He had accomplished! He had just returned from the battle, the enemy was overthrown, the work was done, divine justice was satisfied. Therefore He returns to those for whom He suffered, and announces the grand and blessed result. Not only so, but "when he had so said, he showed unto them his hands and his side." As if to say, "See how peace was made." He made it by the blood of His cross. Nought else would have availed.

When John saw the Lamb in glory, it was "a Lamb as it had been slain." The marks of Calvary will never be effaced from His holy person, though it is not true to say as Wesley, "Five bleeding wounds He bears." Whenever we gaze upon Him there (and shall we ever take our eyes off Him?), our hearts will be reminded of what it cost Him to redeem us to God.

But we have more in John 20. "Then said Jesus to them again, "Peace be unto you; as my Father hath sent me, even so send I you." Is this needless repetition? Nay, there is no such thing in scripture. The Lord is giving a commission in this verse, and in connection with it, says the second time, "Peace." He would have His own serve Him with the enjoyment of "peace" in their souls. How can one serve Him truly otherwise? What inward holy calm it gives to have the settled assurance that peace has been made and that it is ours; and further to have His peace keeping the heart and mind! The circumstances of service and testimony are often discouraging, and there is at times a tendency to give up; but His word comes in, "Peace be unto you," and the heart rests and is sustained.

The commission is blessed, yet solemn. As really as the Father sent the Son, the Son has sent His own unto the world. What a position for us! Taken out of the world, given to the Son, then sent into it to act for Him. The Son was here to make God known, and to bear witness to the truth; the same place is ours in measure. In reality it is a privilege to be allowed to spend a few years here before being taken to heaven. When first He galled us to the knowledge of Himself, His purpose was to place us in the Father's house; and He could have done it there and then had it suited Him. But He has chosen to leave us here for a season, but it is to act for Him. We cannot bear testimony in heaven. All such service must be rendered here, and the more difficult and trying it is — the more suffering and reproach it brings — the more will it draw forth His approval and reward in the day that is at hand.

"And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost." This passage may present serious difficulty to some. It was not yet the gift of the Holy Ghost as a divine person to dwell within them —  for that they must wait until Jesus was glorified. We read in Acts 1: 5, "ye shall be baptised with the Holy Ghost not many days hence," words uttered subsequently to those before us. To understand the Lord's action aright, we must go back to a similar one in Genesis 2. There we have the Lord God first forming the man's body of the dust of the ground, then breathing into his nostrils the breath of life. In this, man is distinguished from the beast. Here the Lord, risen from the dead, after having accomplished redemption, breathes His own risen life by the Holy Ghost into His beloved disciples. They were unquestionably converted men before; the Lord gives them now to participate with Himself in life more abundantly. It is of the utmost moment to seize that the life which is ours in Christ, is a risen life. What has judgment to do with it? What has law to say to it? It is victorious, and beyond the reach of the enemy. The difference between the Spirit as life, and His personal indwelling may be seen in Romans 8. In vers. 1-11 it is not so much His personal presence as that He is the Spirit of life, instilling Himself into all our thoughts and ways, and giving character to the life that we now live below; in vers. 12-27 He is viewed rather as a distinct person dwelling within, bearing witness with our spirit, sympathising with us in our groans and sorrows, and Himself making intercession for us according to God.

The Lord's words which follow should be carefully weighed, "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." How grievously misunderstood and even perverted these few words have been! The claim has long been that they confer authority on a priestly class to absolve their fellows from the eternal consequences of their sins. But let it be distinctly understood that there is no such thing as a priestly class in Christianity. There was in Israel, but redemption was not then accomplished, and the people of God could not go into His presence within the sanctuary for themselves. But is this the state of things since the death and resurrection of Christ? Surely not; else, what has the blessed One accomplished? The veil is rent, all who believe are constituted priests of God — a holy priesthood — all may draw near on the ground of the blood once shed. Moreover we have a great High Priest in the presence of God for us. Thus the assertion of a priestly class now is a denial of Christianity, and puts souls under bondage, in darkness, and at a distance from God. We cannot speak or write too strongly as to all this in the present day. Masses who profess Christ's name are giving themselves up to this and worse: preferring bondage, darkness and distance, to the liberty wherewith Christ makes free and the blessed nearness to God in the light which is the true and inalienable portion of all who believe.

Had the Lord intended any sort of official privilege or authority we should at least read "when the apostles were assembled." There might then have been a show of warrant for the assumption, but the Lord is wiser than men. He well knew of the boast of apostolic succession, and would leave no loophole for such a figment in the verse before us. Hence we read not "when the apostles," but "when the disciples were assembled," which latter term includes all who believe, whether apostles or otherwise. And it may be remarked, in passing, that the title "apostle" does not occur at all in John's Gospel.

Doubtless there are many who are sure what the verse does not mean, who could not tell what it does mean if taxed about it. Let us weigh the matter carefully in the Lord's presence. The assembled disciples with Jesus in the midst we have already seen to be a picture of the Christian assembly. Here, therefore, we have Him giving to them authority of an administrative character for the exercise of reception or discipline within their own limits. His words in this place have substantially the same meaning as those in Matt. 16 and 18. In the former chapter He addresses Peter on the basis of his glorious confession of Himself as the Christ, the Son of the living God, on which rock His church should be built, and says, "I will give thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven" (chap. 16: 19). This has no reference to eternal consequences. The Lord does not speak of the keys of heaven, as if Peter or any of his pretended successors were to have power to exclude souls from heavenly blessing at will; but He speaks of an earthly administration which we find the apostle duly exercising in the Acts. At Pentecost he opened the kingdom to the Jews, and three thousand entered; in the house of Cornelius he opened it to Gentiles, and many availed themselves through grace. This was also loosing, as, on the other hand, the cases of Ananias and Simon furnish solemn examples of binding.

But there is nothing said of successional power, unless the Lord's word in Matt. 18 be so viewed. There the Lord speaks of the assembly, a gathered company who can be told of a brother's fault, and says, "Verily I say unto you, whatsoever ye shell bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven." This is immediately connected with His own presence in the midst of the two or three gathered together unto His Name (vers. 18-20). Consequently, the only form in which the authority granted to Peter is handed down is that which the Lord has undoubtedly granted to His gathered saints, however few and feeble. Therefore when a person is received from the world, the assembly "remits" or "looses." If one is put away from amongst the saints, the assembly "retains" or "binds," and this on the authority of His word, and His presence in the midst. The Epistles to the Corinthians furnish us with an illustration. In the first letter, the apostle calls upon the assembly to put away from among themselves the wicked person.*

The man was put forth, his sin being bound upon him. The discipline succeeded, hence we find Paul writing later, ''Sufficient to such a man is this punishment which [was inflicted] of the many. So that contrariwise ye ought rather to forgive and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow" (1 Cor. 5; 2 Cor. 2: 6, 7). In receiving him back the assembly administratively remitted his sins. The assembly is responsible to guard the Lord's honour. If evil intrudes itself, it is bound to deal with it when known, in the fear of the Lord, or it forfeits all claim to be regarded as God's church. There are three things, however, which should be borne in mind on such solemn occasions; (1) the honour of the Lord, (2) the purity of the assembly, and (3) the blessing of the offender. If the first be lost sight of, all that is done, however right in itself, is on very low ground; if the second, the consciences of all lose the moral profit which should be reaped from the sorrowful circumstances, and if the third be not kept in view, our hearts are apt to become hard and careless with regard to those of the Lord's own who are beguiled of the enemy.

Truly to be in the assembly of God is an inestimable privilege; but solemn responsibilities attach to the place. The Lord enable us all to understand them better.

W. W. F.

The Man Slayer

The Man Slayer.

W W Fereday

From the Bible Treasury Vol. 20, page 162.

In Numbers 35 we have a striking picture of the holiness and grace of God in His dealings with the slayer. He instructed His people here, and in Deut. 19, to set aside certain Levitical cities on either side of Jordan, "that every one that killeth any person unawares may flee thither." The holiness of God is seen in that He would not shield the guilty (for when the case was gone into before competent judges and witnesses, the guilty was to be given up); and the grace of God shines brightly in preserving the unintentional slayer within the refuge that the revenger of blood might not lay hands upon him. Here we have set forth in a typical way the gracious dealings of Jehovah with Israel — the beloved yet blinded nation, which is responsible before Him for the shedding of the blood of Christ. He graciously regards Israel as a "slayer," rather than a "murderer," to be restored in due time to the good land, the land of their possession. The Lord, when crucified, made intercession for the transgressors, and put the deed upon the ground of ignorance: "Father, forgive them; for they know not what they do" (Luke 23: 34). And Peter, when bringing home to them their great sin in Acts 3, echoes his Master's word: "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus; Whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let Him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life." But he proceeded further to say, "And now, brethren, I wot that through ignorance ye did it, as did also your fathers." Saul of Tarsus is in many respects a type of his nation, in this particularly "Who was before a blasphemer, and a persecutor and injurious; but I obtained mercy, because I did it ignorantly in unbelief" (1 Tim. 1: 13). Some have been charged directly by God with the murder of Jesus witness Stephen's defence before the Sanhedrim (Acts 7: 53)and have been handed over to judgment accordingly. But the nation as a whole, or at least the remnant, is treated by God as a manslayer to be restored.

When once the slayer reached the city of refuge, he was safe under Jehovah's care; away from his possessions certainly, but preserved by Jehovah. This exactly describes the position of Israel today. Away from their possessions for the proud Turk still holds sway in the city of David — but with the eye of the ever faithful God upon them, they are preserved as a nation still. What a striking witness to the man who disbelieves God's word! After all their unparalleled vicissitudes, and heavy discipline under the holy hand of God, after all the hatred and persecution of the boastful Gentile, east and west, they abide. Where is Moab? Where Edom, Assyria, Babylon, &c.? Men may excavate and discover the ruins of their palaces and fortresses; but as nations they are dead and gone, they have long ceased to exist. But Israel abides as distinct a people as ever, in striking confirmation of the Lord's own words, "This generation shall not pass away, until all be fulfilled." The term "generation" here must be regarded not as historical, or the beauty of the scripture is lost, but as moral; the words really guarantee the preservation of Israel as a distinct people until the end, and until the whole prophetic word is fulfilled.

The servants of God (the Levites who dwelt in the cities of refuge) were in Jehovah's mind about this, they knew the slayer was being preserved for ultimate restoration. This is our privilege as Christians. Our God not only tells us in His word what He is doing for us, in bringing us into wondrous blessing before Himself, but He acquaints us with all His purposes. And in such scriptures as Rom. 11 we have the unfolding of the divine mind concerning the people in question. God will yet restore them; they shall yet possess the good land, on the ground not of law, but of mercy. Can we wonder that Paul, when writing of these dealings of God, broke out with, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out"! (Rom. 11: 33.)

It is interesting to note when the manslayer was restored to his possessions "He shall abide in it (the city of refuge) unto the death of the high priest, which was anointed with the holy oil." "After the death of the high priest the slayer shall return unto the land of his possessions."

Not, while Christ carries on His present priestly work within the rent veil on high, will Israel be restored. While He ministers there in the presence of God for us, they remain out of their lands, in the places whither they have been driven. But the moment will arrive when the present work of Christ will come to an end (for we shall be in glory beyond the need of it), and then God will turn His attention once again to the seed of Israel. There are two characters of priesthood belonging to our Lord Jesus, which it is important to bear in mind, the Aaronic and the Melchisedec. He is not a priest after Aaron's order, His priesthood being intransmissible; but Aaron's functions furnish the type of what He is now doing on behalf of His saints in the sanctuary above. This will come to an end; and then will follow the Melchisedec priesthood which is directly in connection with the remnant of Israel. Melchisedec's priesthood was not characterized by sacrifice and intercession but he brought forth bread and wine to the man of God, and blessed him in the name of the Most High God, possessor of heaven and earth.

Thus will Christ act in the latter day. He will come out for the blessing of those (Jews) who will stand for Him in an evil day His overcoming ones; and He will bless and refresh them, as the patriarch was refreshed of old. So, while the Lord carries on His present gracious work as Priest in the presence of God, Israel as a nation remains unblessed; but blessing is in store for them, through the mercy of God. He "hath not cast away His people which He foreknew" (Rom 11: 2). Then shall they know and understand that the precious blood, shed once by their fathers, is that which alone makes atonement for the soul, and is the only foundation of blessing for them as for us. Zechariah tells us of their mourning in that day: "they shall look upon Me Whom they have pierced and they shall mourn for Him, as one mourneth far his only son, and shall be in bitterness for Him as one that is in bitterness for his firstborn" (Zech. 12: 10). The manslayer in that day will not attempt to justify his deed, but will adore the grace that covers all.  W. W. F.

A Millennial Picture

A Millennial Picture.

Exodus 18

W W Fereday

From the Bible Treasury Vol. N2, page 3.

This chapter is the termination of the first part of the book of Exodus. Up to this point, the dealings of God with Israel had been in sovereign grace. When He first looked upon them in Egypt, there was no cause in them to draw out His favour. They seem to have sunk almost to the level of the Egyptians around them and to have forgotten God's name. But Jehovah remembered His promise to Abraham, Isaac, and Jacob, and so in the grace of His heart came in and gave them a great salvation. Egypt was judged and its power broken. Israel was brought forth by divine power, after having been screened from the holy judgment of God by the blood of the Paschal lamb. Law had not yet been spoken of; all was grace. This being so, all their murmuring was borne with, and their needs supplied. The tree was shown that could sweeten the bitter waters of Marah (Ex. 15), bread from heaven and quails were granted (Ex. 16), and water was made to gush forth from the flinty rock (Ex. 17). Whatever their perverseness, we read nothing of the plague in the camp, nor of burning fiery serpents.

Chapter 18 closes this section, and then we note a change. Grace not having been appreciated, terms of law were proposed, and eagerly accepted by the people, not knowing their own hearts nor the God with Whom they had to do. It was necessary that the question of righteousness should be raised with man ere the Deliverer was sent forth; this was the suited opportunity. Israel's after history shows sadly what man is when tested by law, even though possessing every advantage and favour.

It is fitting that the section of grace should close with a millennial picture. Grace ends ever in glory, either in heaven or on earth. Moses stance forth here as a type of Christ; first sentenced to death by the power of the world; then given back from death as it were; afterwards being used of God to deliver Israel from all their foes. He is now seen as their ruler establishing order and government among them. The people had been borne on eagles' wings and brought to God; Moses now takes his place in their midst as their divinely appointed leader and king. Remarkable foreshadowing of the One, Who has more honour than Moses, our Lord Jesus! This will He do for Israel in the end of the age. Once more they will stand before God on the ground of grace, all human attempts at righteousness being flung aside by them for ever.

Zipporah was there also, a well known type of the church of God. Moses was a husband by blood to her, herself being witness (Ex. 4: 24-26). She became united to the deliverer during the period of his estrangement from Israel, through their rejection of him. While Israel's deliverance was proceeding, she was sent home, but now reappears to share in the general joy. This is what is happening, and will yet happen as regards the church of God. Christ is at the moment in the distant land as far as Israel is concerned, but souls are being united to Him on high by the Holy Ghost to be His body now and His bride in the approaching day. Israel's deliverance will be wrought out during the trouble unparalleled of the closing days (Dan. 12: 1); but then the heavenly bride will be safely sheltered in the Father's house, to appear with the Lord when He comes to inaugurate His season of earthly glory.

Eliezer is brought in at this point in a very striking way. Gershom's name shows that Moses' heart was yearning after Israel while separate) from them, in contrast with the names of Joseph's sons, which show the satisfaction and joy his heart found in other relationships while apart from his brethren after the flesh (Gen. 41). Eliezer is introduced no less suitably in Ex. 18: 4, "and the name of the other was Eliezer; for the God of my father was my help and delivered me from the sword of Pharaoh." Most seasonable after the great deliverance just experienced, not only by himself but by the whole people of God.

Jethro too has his place. "He heard of all that God had done for Moses, and for Israel His people, and that Jehovah had brought Israel out of Egypt" (ver. 1). "And Jethro rejoiced for all the goodness which Jehovah had done to Israel whom He had delivered out of the hand of. the Egyptians" (ver. 9). He looked on unselfishly and praised Jehovah for all His goodness, owning Him to be greater than all gods. Thus will it be in the day of Christ's glory. All parties will fall readily into the places divinely assigned to them, none envying the other his portion of joy. The dead and risen Deliverer will have His heavenly bride in closest association with Himself on His throne; the tribes of Israel will be at rest from all their oppressors, and be in the enjoyment of the grace of God, which alone can bless a ruined people; and the Gentiles will praise God's ways of grace and power, and themselves enjoy it in connection with the people of God's choice. Haste the happy time!  W. W. F.

The Ministry and the Minister

The Ministry and the Minister.

W W Fereday

From the Bible Treasury Vol. N1, page 284 etc.

It is on my mind to dwell a little upon the ministry of Christ as it is presented to us in the Second Epistle to the Corinthians. The manner of presentation in Corinthians differs greatly from that in Ephesians. In the latter epistle we have the mystery unfolded of Christ and the church, and our heavenly blessings in association with Christ risen. In connection with this, ministry is found, as the gracious provision of the Head for the need of His members below. It comes out, as it were, as part of a circle of teaching concerning the church, its blessings, and endowments.

But we observe a different hue in Corinthians. The apostle is here seeking the full spiritual restoration of his children in the faith. They had erred. Satan had got in. Their hearts had been estranged from the Lord, and from the man who had been so greatly used to their blessing. Their ways and words had forced the apostle to speak of himself and his ministry — this to a larger extent than he would have wished to have done. Consequently ministry in this epistle has largely an experimental character. The deep feelings and emotions of the wounded servant are to be observed throughout. To simplify the matter, I would just observe that the subject is presented thus: — in 2 Cor. 3 we have the ministry, in 2 Cor. 4 the minister, in 2 Cor. 5 his motives, and in 2 Cor. 6 his moral traits.

The ministry is of an exceedingly blessed character. The gospel — called here the gospel of the glory of Christ, — is put in contrast with the law. Paul had been made an able minister of the new covenant, not of the letter but of the Spirit. The law was a ministration of death and of condemnation. It set forth, not what God is, as some have said, but what man ought to be. This was fatal to the creature. So helpless is the ruin of nature that none can render the righteous requirement. Law knows nothing of mercy. It proposes blessing — life and righteousness — to those who keep it; but thunders out a curse upon all who fail, whatever their plea.

Law came in with glory, as our chapter speaks. The circumstances in the giving of it were full of majesty. The mediator who brought it into the camp shone with the brightness of the glory he had been beholding, and had to put a veil on his face. Let it be observed that it is the second giving of the law that the apostle here refers to. This is important. The first tables were broken before they reached the camp, for Moses would not bring them in where the golden calf was. The second giving of the code was accompanied by a proclamation of long-suffering and sovereign grace (Ex. 34). It is this the apostle describes as a ministration of both death and condemnation. The law, even when thus accompanied, has this solemn character for all who have to do with it. A grave consideration surely for thousands in Christendom! For it is undeniable that those, who in this day take up law, speak of mercy at the same time. Well, even a mingled system is ruin for the creature. Law in any shape or form only works wrath for man, fallen and a sinner. None can escape this, whether in profession cleaving to Moses or Christ.

The old ministry is spoken of here as "that which is done away" (ver. 11). It came in incidentally as it were until the promised Seed came. God would make manifest to all the real condition of the creature ere the mighty remedy was introduced. So grievously have men misunderstood the declared object of God in giving the law that, instead of learning their true state by it, they have gone about to establish a righteousness of their own by its means. What utter blindness as to the real condition of flesh before God.

The gospel, on the contrary, is spoken of as "that which remaineth." It will never fade before a brighter glory. It is not the statement of what man ought to be, but of what God is. He has revealed Himself in His Son, and in a manner blessedly suitable to our need and condition. It is not merely introduced with, but it subsists in, glory. This is the glory that excelleth. It is divine testimony to One Who, having accomplished redemption, has gone up into the glory of God. Him we gaze upon with unveiled face, in perfect peace in the presence of infinite holiness. The children of Israel could not look on Moses' face because of its brightness; it is ours to gaze without interruption upon the glory of God revealed in the face of Jesus Christ. He did not take His seat in that glory until every question relating to our souls was fully settled, and every foe was silenced. Unlike Moses who went up into the Mount, saying, "Peradventure I shall make an atonement for your sin" (Ex. 32: 30), while the people stood trembling and mourning at the foot, He first made atonement and then went up to take His seat at the right hand of the Majesty on high. If our sins were not all entirely removed before He was thus glorified, they never can be, for He will never come to earth to die again. Righteousness was accomplished and God was glorified, ere that place was taken by the Second Man, the Lord Jesus. Therefore the brighter the glory that shines in His face, the fuller the proof to our souls, and the deeper our peace and blessedness.

It is a ministry of righteousness, and of the Spirit. It is of righteousness, not in requiring it as under the law, but in revealing it unto all. "Now God's righteousness, apart from law, is manifested, being witnessed by the law and the prophets; even God's righteousness which is by faith of Jesus Christ unto all, and upon all them that believe' (Rom. 3: 21. 22). God can now maintain His own consistency with Himself, yet hold as righteous every soul that believes in Jesus on the ground of redemption. It is not mercy, though He is rich in it and has lavished it upon us, but righteousness. He is perfectly righteous in all His dealings of grace with us through the death and resurrection of the Lord Jesus. Here is solid ground for our feet. Resting here, peace is sure and settled.

It is a ministry of the Spirit also. This God never even proposed to confer as the result of law-keeping. The holy anointing oil could not be poured on flesh (Ex. 30: 31, 32). The Spirit could not be granted as the reward of man's work. But God has put this honour on the work of Jesus. The Spirit has come out from the glory into which He has entered, and is God's gift to all who believe the gospel of God's salvation. How could we wish to go back to law? Yet the Galatians did so. And many in this day say to their own loss, that "the old wine is better." This is the gospel, the wonderful ministry, Paul had received. It is not a dry abstract statement of doctrine, but a precious testimony to Christ's glory, and confers righteousness and the Spirit on all who bow to it. But the Spirit of God having come, He leads up our hearts to where Christ is. The new man finds delight in Christ, nowhere else. The Spirit is the living link between us and Himself in glory. He causes us to gaze upon Him, and we become changed into the same image from glory to glory. This is true Christianity — the heart drawn off from things here, and adoringly occupied with One up there. This we may call the permanent result of the gospel, though there is progression in it. From the moment we believe and are sealed, our faces are turned upward and our backs are turned upon the world, and we become increasingly conformed to Christ. It is the delight of the Spirit to make us so.

Such is the ministry. 2 Cor. 4 brings before us the minister. The ministry imparted its own character to the vessel; it formed him, so to speak. He did not faint (though there was much to cause him to do so), being energised and sustained by the glory of Christ. "Strengthened with all might according to the power of His glory." He was guileless, walking transparently without a veil. How could he preach such a gospel and be otherwise? He eschewed the hidden things of dishonesty, not walking in darkness, nor handling the word of God deceitfully. He gave the truth forth in all its purity. It received no adulteration in passing through such a vessel. The God who once commanded the light to shine out of darkness, had Himself shined in Paul's heart, for the shining forth of the knowledge of the glory of God in the face of Jesus Christ. The apostle was thus a vessel of heavenly light, set here to shed a holy radiance around. Are we this practically? It is not merely that Paul set forth in his teachings the doctrines of these things. Assuredly he did so. But the words mean more than this. He was all this in himself, as well as in his teaching.

He was a vessel of heavenly light. The treasure was in an earthen vessel, that the excellency of the power might be manifestly of God and not of man. Who but God could have accomplished all that Paul carried out in the face of habitual and serious opposition, with the added difficulty of a thorn in the flesh? But the vessel must be broken, in order to the effectual shining forth of the heavenly testimony. The allusion is doubtless to Gideon's lamps and pitchers. The lamps were placed within the pitchers, and the pitchers had to be smashed (Judges 8). Thus did God bring power out of weakness. "The foolishness of God is wiser than men: and the weakness of God is stronger than men" (1 Cor. 1: 25).

The breaking process is touchingly described. "Troubled on every side, yet not distressed; perplexed, but not in despair; persecuted but not forsaken; cast down but not destroyed; always bearing about in the body the dying of Jesus, that the life also of Jesus might be made manifest in our body." Precious servant of Christ! Treading with scarce a falter, a path of unparalleled trial and suffering for the sake of Christ; filling up that which was behind of the afflictions of Christ in his flesh for His body's sake, the church; meeting nothing but reproach and loss on every hand. Yet some were heartless at Corinth, in Galatia, etc., to call in question such a minister and ministry! So infatuated had some become with that which puts honour on flesh and gives it sanction, that they had lost their appreciation of the heavenly testimony and ways of the apostle Paul. Well, the Lord valued it all, if men did not; He estimated all things duly, if erring saints failed to do so. What comfort for the heart!

What wonders grace accomplishes! Here was one, who gloried formerly in fleshly advantages and legal attainments, and who hated and persecuted to the death those who believed in Jesus, now content to let all things go for His Name, to carry daily the sentence of death in his person, and to shed his last drop of blood in the service of Christ and the church. The life of Christ operated so powerfully in him, and heavenly things were so absorbing, that life as regards the body might be yielded up, and afflictions seemed light and momentary. If his path ended at last in death, he rested in the assurance that He Who raised up the Lord Jesus would raise him up also through Jesus, and present him in the glory with the saints he had borne so well and so constantly on his heart in his service below. This is a ministry indeed. Yet this is not the perfect Servant. But comparing ourselves even with Paul, how deeply, beloved brethren, do we come short? Is there not a tendency with us to seek our own, and not the things of Jesus Christ? Are we not prone to seek a comfortable pathway in our service, and to shun reproach and suffering? Is there not a danger of flesh and the world proving a snare to our hearts? Let us search ourselves closely in the light of the Divine Presence.

In 2 Cor. 5 we get the motives of the minister. There are three, the coming glory, the judgment seat, and the love of Christ As to the bright future, the apostle was full of holy confidence. We know that if the earthly tabernacle be destroyed we have a building of God, a house not made with hands, eternal in the heavens. If life has to be laid down, we are confident that we shall be clothed at the appointed moment, and shall be like the Son. But we do not look for dissolution, but for Christ's coming, that the power of life in Christ may swallow up mortality. We anticipate a glorious change at the fulfilment of the blessed hope. Let it be distinctly understood that the apostle himself looked for this. By no means did he relegate the Lord's coming to a distant day. It is a mark of the evil servant so to do, and such was not Paul. True, when he wrote the second Epistle to Timothy, he spoke differently; but the Lord had then made known to him that he must go into death for His sake, and be amongst the sleepers at His coming. Peter was similarly acquainted by the Lord.

God hath wrought us for the glory. His purpose, when first He began in our souls, was to have us ultimately like His Son. He has predestinated us to be "conformed to the image of His Son, that He may be the First-born among many brethren" (Rom. 8: 29). Meanwhile He has given us the Spirit as earnest. Thus are we filled with confidence. If we fall asleep, it is but absence from the body, to be at home with the Lord. All this with the apostle became a motive for service. "Wherefore we labour that whether present or absent, we may be acceptable to Him" (2 Cor. 5: 9). How could he help labouring for such a Lord? To have been marked out for glory, to be assured of the presence of the Spirit meanwhile, so filled the apostle with adoring gratitude that he was very gladly willing to spend and be spent for Him.

Then comes the judgment seat. "We must all be manifested before the judgment seat of Christ." This includes saints as well as sinners. Not that all will stand before the Lord together, nor with the same issues; Those who believe in Jesus, and are at peace with God, through His work, are in the possession of eternal life in His Son, and thus beyond judgment. Christ cannot judge His own handiwork. But all must be told out, that we may know the real truth as to His grace and as to our. selves; and that any rewards that are due for faithful service may be dealt out by the Lord. But how solemn it will be for some to stand before Christ! What confusion of face; what eternal ruin! In all the nakedness of nature, without a rag in which to appear, without a single plea; only to be righteously expelled from Him into eternal woe!

The thought of it quickened the apostle, and became a second motive for service and ministry. "knowing therefore the terror of the Lord we persuade men." Does it act thus with us, beloved brethren? Satan seems determined in our day to remove this motive for service altogether. Never were the terrors of the judgment to come so softened, not to say openly denied. But this is to act falsely with men, and to become tools of the enemy. Paul had the future, with its tremendous and appalling issues fully before his eyes; and it had the effect of making him even more zealous in his labour for Christ among men.

The third motive is by no means the least, but rather the spring of all. "The love of Christ constraineth us." He thought of Him coming down to where men were, walking here in an attitude of reconciliation toward men, then going into death, that He might close the history of the first man and lay a righteous ground of reconciliation, and for the new creation. This wondrous love filled the heart of the apostle, and was a constraining power. It caused him to go forth throughout the Gentile world, as an ambassador of the absent Christ, with this blessed ministry of reconciliation, beseeching men, as it were, on God's part to be reconciled to God. Service is of but little worth, if love is not the spring. "Servile work" can never satisfy Christ. But what will not love endure? What will not it accomplish for its object?

Now we come to the moral traits of the minister (2 Cor. 6). The apostle and his fellow-workers besought the Corinthians not to receive the grace of God in vain. He speaks of beseeching sinners in 2 Cor. 5: 20; now he beseeches saints. If they turned out badly, the ministry was blamed, and thus the Lord was dishonoured. John presents the matter similarly in his Epistles (1 John 2: 28, 2 John 8). As for Paul, how did he behave? "In all things approving ourselves as the ministers of God." He was most anxious to be without reproach, and to preserve a true character as Gods minister, in whom the divine glory was in measure. bound up. Faithful man! He not only set forth the truth by word of mouth, but exemplified it in all his ways. Our teaching has only the weight which our lives give to it.

The first moral trait is "much patience." This is found in the front rank in chap. 12 also. In Paul it was proved"in afflictions, in necessities, in distresses." None endured what he did in the service of Christ. But is there no place for it now, because persecution has ceased? Assuredly there is. Latter-day service in the assembly of God is not infrequently of a distressing and discouraging character. With declining love on every hand, the world coming into the hallowed circle, and growing indifference to the claims of Christ, the spiritual labourer needs "much patience." I refrain from going further into detail at this time. Let the whole chapter be examined with all its features, and may the Holy Spirit of God produce these things in us all for Christ's glory.  W. W. F.

On Ministry. (From a letter.)

On Ministry. (From a letter.)

W W Fereday

(from the Bible Treasury Vol. 20, page 63.)

One cannot do too much for so blessed a Master; indeed when one pauses to consider the riches and magnificence of His grace toward us, the desire is naturally fervent to serve Him, and to serve Him abundantly. And it is well-pleasing to Him. How refreshing it must be to His heart to see souls in this cold selfish world willing to spend and be spent for Him! It is treading surely somewhat in His own blessed footsteps, Who came into the world as the girded One, "not to be ministered unto (even though Lord of all) but to minister." "I am among you as He that serveth" (Luke 22: 27).

But it is highly important that our service be according to His mind, or service may become not service; and bring His heart no joy and His labourers no reward. Just a few remarks on service, and ministry in general, may be helpful to you at he present juncture.

Ministry (whether toward the world or in the church) properly viewed is an expression of God's grace, His grace is its spring; it is His blessed way of supplying the need of souls. "When He ascended up on high, He gave gifts" says Eph. 4 And the spirit of all true ministry is, "It is more blessed to give than to receive" (Acts 20: 33-35). His servants are called and appointed by Him (Gal. 1: 1, 1 Tim. 1: 1, Acts. 20: 24), are fitted by Him (2 Cor. 3: 4, 5), and are responsible to Him, and will ere long stand before Him and give account at His judgment seat (1 Cor. 3: 12-15, 2 Cor. 5: 9).

Dear brother, you are apparently willing to allow another party to come in between your soul and the Lord, and to receive an appointment from men, to be paid by men, and to be responsible to men. Alas! this is what we see all around us in Christendom, both in the National "Churches" and in Dissent; but is it really God's order? At the least, it is faith pushed aside and dependence upon human props substituted for it. And is not the Head dishonoured when "official" men take into their hands functions that belong to Him?

If you will read 1 Cor. 9 carefully, you will get a few thoughts of value upon this matter. Paul protested in ver. 19, that he was "free from all men." Could he have said this, if he had been their employee? He says in ver. 18, that it was his glory to make the gospel of Christ "without charge." And when men criticised his service, and required an account of him, did he not indignantly repudiate their right, and remind them that he was the Lord's servant, not theirs, and that to his own Master he stood or fell?

There are cases where the Lord calls His servants to such a peculiar path of service that they cannot take up work and supply their own bodily needs and in such cases the saints of God should look after them and see they have no lack; but such instances, I firmly believe, are very rare. The apostle was not one of them, peculiar though his path of service was, he laboured with his own hands, and ministered to his own necessities, and refused to be chargeable to anyone (1 Thess. 2: 9). And in so doing, he told the Ephesian elders, he had left an example (Acts 20: 35). Blessed and honoured servant! ready ever to sacrifice himself in order that his Lord might be glorified and the saints served.

In a general way, it is the Lord's will for His saints that they keep to their occupations. "Let every man abide in the same calling wherein he was called. Wast thou called being a servant? care not for it, but if thou mayest be made free, use it rather. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called therein abide with God" (1 Cor. 7: 20-24). I am aware that slaves, not preachers, were before the apostle's mind in penning these words; but the principle applies nevertheless. The Lord guide you, my beloved brother, and deliver you from making any mistake. We cannot serve Him too abundantly; but let our service be according to His revealed truth.

"Grace, mercy and peace, be multiplied unto you."  W. W. F.

The Precious Blood

The Precious Blood.

W W Fereday

From the Bible Treasury Vol. 20, page 168.

There is wide scope in the Lord's words to His disciples concerning the cup, as recorded by the Spirit in the first Gospel. On the solemn night of His betrayal, "He took the cup" (having previously handed to the disciples the bread), "and gave thanks and gave it to them, saying, Drink ye all of it; for this is My blood of the new covenant which is shed for many, for the remission of sins" (Matt. 26: 27, 28). The contrast is immense between the new covenant, of which the precious blood is the basis, and the covenant made by Jehovah with Israel when He brought them out of Egypt. At Sinai, God proposed to His people His law — His requirement from man in the flesh — setting forth blessing as the result of obedience, and condemnation and death as the sure results of failure and sin. And that covenant was not dedicated without blood." For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool and hyssop, and sprinkled both the book and al; the people, saying, This is the blood of the covenant which God hath enjoined unto you" (Heb. 9: 19, 20; Ex. 24). The blood thus sprinkled was the sign of death, the consequence of disobedience and sin. We know how this ended with regard to that people — in disaster and ruin. God had scarcely inscribed the law when the first commandment was broken in the camp by the making of the golden calf. All was thus over; and had God kept Israel to the strict terms of their engagement, He would have destroyed them in a moment.

But there was intercession: Moses went up into the mount and pleaded their cause with Jehovah, asking rather to be himself blotted out of the book which He had written (Ex. 32: 32). Jehovah heard His servant, and declared Himself to be "merciful and gracious, longsuffering, and abundant in goodness and truth" etc.; and on that ground Israel was governmentally spared, and brought into the land.

And what were they doing when Christ was here? Glorying in the law, making broad their phylacteries, etc., scrupulous as to ritual; yet about to fill their cup of iniquity to the brim, by the betrayal and murder of Himself — their Messiah. All was thus over as regards the first covenant: man had proved himself hopelessly bad and corrupt, a transgressor from the first giving of the law, now an enemy. How seek further for goodness in the first man? It was not to be found, though God had borne patiently and long. How precious then to hear the Lord speaking of the new covenant, and of His own blood as the basis of it! Jeremiah of old spoke of a new covenant to be made with the house of Israel and with the house of Judah in the latter days — different from the covenant which God made with their fathers when He took them by the hand to lead them out of the land of Egypt. Jehovah would put His laws within their hearts and write them in their minds, remembering their sins and iniquities no more (Jer. 31).

This is grace — sovereign grace; the righteous ground is the precious blood. How wondrously therefore has God acted! The precious blood, once shed by guilty Israel, and which they desired to he on them and their children, is the righteous basis of all blessing for that law-breaking people in another day. Anticipatively we who compose the church enjoy the blessings, while having no direct connection with the covenants, which belong to Israel as the apostle speaks in Rom. 9: 4. All that they will enjoy by-and-by we enjoy now; and, of course, much more besides. Was not the blood of Christ "shed for many"? We do well to note this language, occurring as it does in the Gospel of Matthew. In the Luke account we have the words "shed for you": language preciously personal to all at the table, on that solemn night; but in the first Gospel the expression is more general, and intentionally so, "shed for many." Now Matthew, as is generally known, presents the Lord as the Messiah of Israel; but His rejection by that people opens the door for blessing to those outside the Jewish circle. Similar language is found in Heb. 9: 28: "so Christ was once offered to bear the sins of many." Do not we count among the "many"? Israel's unbelief has not stemmed the tide of divine grace, but has been the occasion, in the wisdom of God, of diverting it (though only for a while) from themselves and causing it to overflow all barriers, so that it may reach outside ones such as we.

Therefore "remission of sins" is our happy portion, the purchase of that blood, which speaketh better things than that of Abel. There is all the difference, as far as the soul's enjoyment goes, between "pretermission" and "remission." The former is the word used by the Spirit (though not so rendered in the A. V.) in Rom. 3: 25), and relates to the sins that are past; i.e., those committed before the sacrifice of Christ was accomplished.

These were forgiven, not on the ground of the blood of bulls and goats, — though the offering of these was the occasion when forgiveness was pronounced — but on the ground of the incomparable sacrifice of Christ which was ever before the mind of God. God has now been proved righteous in all His dealings with His saints of old. But "pretermission" imparted not that lasting peace which the Christian enjoys; a purged conscience was a blessing unknown. But all is now ours, in virtue of the shed blood of Christ, our sins are remitted, we have a purged conscience, and walk in the enjoyment of cloudless peace.  W. W. F.

Psalm 45

Psalm 45

W W Fereday

From the Bible Treasury Vol. 19, page 227.

The theme of Psalm 14 is the King; yet not viewed as in Ps. 21, when He has experienced a great salvation, but strewn as coming forth with His sword girded upon His thigh for the establishment of His kingdom. This psalm is the divine answer to the cry of the distressed remnant in the preceding: they own Him as "King" (Ps. 44: 4), imploring Him to arise and "command deliverances for Jacob" (vers. 23-26), and to show favour as of old. The experience of the remnant meanwhile is (in language quoted by the apostle Paul in Rom. 8: 36), "For Thy sake are we killed all the day long; we are counted as sheep for the slaughter" (Ps. 44: 22).

The Spirit of God is at His accustomed work in the Psalm. He is our ready writer when it is a question of the glories of Christ. The departing Lord said of Him, "He shall glorify Me." And herein is a test for our souls: anything that tends to the dishonour of the One at God's right hand is not of the Spirit; and the glory of Christ is His great theme and sacred charge.

But though the Spirit is inspiring here (as in all other scripture), the Psalmist's own affections are engaged: he tells us that his heart is overflowing with a good matter, and to him it is a source of delight that the Spirit should use his tongue as His pen. And so full is he of his theme that in ver. 2, etc., he seems to see the Blessed One before him and bursts out rapturously, "Thou art fairer than the children of men, grace is poured into Thy lips: Therefore God hath blessed Thee for ever." (See Isa. 33: 17.) The grace of His lips came out throughout His wondrous path here: He was full of grace and truth, and even enemies had to confess, "Never man spake like this man"; while others marvelled at the gracious words that proceeded out of His mouth.

It is a question here of the Kingdom and of putting down foes, and that is by power and by judgment. Therefore is He seen coming forth, as in Rev. 19, the girded One; not indeed with the towel as now to serve His saints, but with His sword upon His thigh that His right hand may teach Him terrible things. Strange that any should suppose that His kingdom will be introduced by the quiet means of His gospel: the Law, the Prophets and the Psalms (and surely the N.T. also) render their united testimony of judgment, and judgment only, as His path to His throne. Israel were not willing in the days of His flesh that He should reign over them man was not willing, nor will they be willing until His power is established in the earth as in the heavens. He will not wait for a message from men such as the trees in Jotham's parable said to the bramble, "Come thou and reign over us" (Judges 9): man's heart is such, He would wait in vain for that.

David sets Him forth as the warrior King David's day was one of warfare and subjugation of enemies, as Solomon's day, on the other hand, was one of peace and joy for Israel, the throne being firmly established. The Davidic type is seen in our Psalm in verses 35; the Solomonic in ver. 6, etc. (the latter phase being more fully declared in Psalm 72) Having established His kingdom by judgment, He takes His seat upon this throne; not then His Father's throne as now, but His own throne as King in Zion. The Spirit uses this in Heb. 1 to demonstrate His divine glory, showing there that the One through whom God has now spoken is "Son," "God," "Jehovah." I suppose "thou hast loved righteousness and hated iniquity " would refer particularly to the days of His flesh. He was ever this in the midst of a godless and God-hating world. He obeyed then; in Psalm 45. He rules.

He has "companions" in His kingdom; but He exceeds them all. Grace may raise high its objects, whether heavenly or earthly: but in all things He must have the pre-eminence. We do well to remind our hearts of this. His grace may bring us into a wondrous place of relationship and association with Himself, but reverence and godly fear become us in the presence of it. Some such thought seems implied in verse 11, "He is thy Lord, and worship thou Him." Whatever grace may do, still He is the Lord. (Compare John 10: 23, 34, and note the Lord's important transition from "Father" to "God").

The Queen is here seen by his side, sharing His earthly glories, and such will Jerusalem be in the day that is approaching. "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." For that day He will "make Jerusalem a praise in the earth" (Isa. 62: 57.) We must not confound the Queen here with the Bride, the Lamb's wife, in Rev. 19. There are heavenly things, and there are earthly: the vision of John sets us in the heavens, our Psalm directs us to Judea.

The Queen stands at His right hand "in gold of Ophir." Gold is typically expressive of divine righteousness, and Israel shall yet know the blessing of this. The apostle's sorrow of heart concerning God's people after the flesh was that they were going about to establish their own righteousness, and not submitting themselves to the righteousness of God. But in the coming day of glory all will be changed; the filthy rags of human righteousness shall be abandoned; and she shall say, "I will greatly rejoice in the Lord, my soul shall be joyful in my God! for He hath clothed me with the garments of salvation. He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Isa. 61: 10). Zech. 3 gives us a picture of this: Joshua the high priest is seen standing before the angel of Jehovah clothed in filthy garments, picture of Israel's condition before God. The filthy garments are removed, a change of raiment is given, and a fair mitre is put upon his head. Now Joshua and his fellows are distinctly said to be men of sign (Zech. 3: 8.); and here we have a picture of how (after the glory) Israel shall be given to know the blessing of full justification standing before God, not in human righteousness, but in that which is of God by faith. In Jer. 23: 6 the King is called "the Lord our righteousness" (Jehovah Tsidkenu); and in Jer. 33: 16, Jerusalem is called by the same name. Does not the wife bear the husband's name?

On that day she shall forget her own people and her father's house, all that in which flesh might glory in no more. One in Phil. 3 had much in which he might glory after the flesh. It was no mean thing to be a circumcised man of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews, but he had learned to count all things but Christ "loss" and "dung." Verse 16 seems to show the same thing the fathers and all fleshly advantages gloried in no more; but grace and its work for them the alone subject of boast. "Mercy" will be their glad theme in that day (Rom. 11: 32). Then shall downtrodden Jerusalem be an eternal excellency, a joy of many generations, and sought after by all the ends of the earth. "The daughter of Tyre shall be there with a gift, even the rich among the people shall intreat thy favour? "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts." "Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces or wealth of the Gentiles, and that their kings may be brought." "They shall call thee the city of the Lord, the Zion of the Holy One of Israel." "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with His glory; Amen and Amen." (Isa. 60: 11, 14. Ps. 72: 18, 19).  W. W. F.

Righteousness and Love

Righteousness and Love.

1 John 3

W W Fereday

(from the Bible Treasury Vol. 19, page 345.)

There is variety in divine love as expressed in the scriptures. In John 3 we have God's love to the world, shown in the gift of His only begotten Son; in Eph. 5 Christ's love to the church, for which He gave Himself; and in 1 John 3 the Father's love to His children begotten of Him. And there is variety also in the scriptures in the truth concerning ourselves: in the epistles of Paul we are members of Christ's body, linked to Him Who is upon the throne; in Peter's epistles we are strangers and pilgrims passing through the world to our inheritance, incorruptible, undefiled, and unfading; while in John's inspired writings we are children of God, brought into relationship with Him. This is what is so sweetly expressed here, "Behold what manner of love the Father hath bestowed upon us, that we should be called children of God." We are not yet displayed as such to the world; for that we wait. It doth not yet appear what we shall be, but we know what we shall be, we shall be like Him, for we shall see Him as He is. Wondrous thought! "Predestinated to be conformed to the image of His Son."

Meanwhile we are unknown by the world, even as He was unknown. We wait for the display of our sonship, but not for the consciousness of it. "Now are we children of God," of this we are assured. Faith can always say, "we know;" faith deals with divine certainties. Conformity as seeing Him reminds one of 2 Cor. 3: 18, "we all, with unveiled face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."

This however is moral, and now we find His image stamped upon us in measure as we gaze upon Him there in glory. 1 John 3: 2 is future, goes beyond the moral aspect, and includes the body, for this shall be changed and fashioned like unto His own body of glory. And this when we see Him.

Now our apostle begins to be practical, and what more practical epistle than this? "Every one that hath this hope on Him purifieth himself, even as He is pure." Practical exhortations follow in a very similar way in chaps. 1 and 2. First, we are told that the Eternal Life which was with the Father has been manifested unto us, and we are called unto fellowship with the Father and with His Son Jesus Christ, and this in the light, even as God is in the light. Then, after the added word as to the provision grace has made in case of sin, the Spirit begins to be practical, and says, "Hereby we do know that we know Him, if we keep His commandments." So here, we are told of our hope, and then are reminded of the purity that becomes us in view of it. How can I hold the hope without purifying myself? Is it possible to cherish the thought that I am soon to be like Him without having the desire to be like Him morally in measure now? Remark, Christ is the standard of purity, even as He is pure. Christ is always God's standard; God sets no other before His saints. In chap. 2 we are to walk even as He walked. In chap. 3: 16 His is the standard of love, and here He is the standard of purity. In fact, if I want to know how to display the divine nature of which I am a partaker, I must look at Him in Whom it is perfectly seen.

And if I purify myself even as He is pure, I must not practise sin, and sin is here presented in a solemn light, it is lawlessness.* What a serious consideration for the Christian! We are sanctified to obedience we are called to do the will of God, but when we sin, we commit lawlessness, that is, we work out our own will. Moreover, two important reasons are given why we should not sin. "He was manifested to take away our sins, and in Him is no sin." If I really believe that my sins caused His manifestation and death, I shall hate sin, and, on the other hand, knowing that sin is contrary to His nature (and we are partakers of that nature), I see the inconsistency of such a course. It is not he that professes, but he that practises, that is really born of God. "Little children, let no one deceive you; he that doeth righteousness is righteous, even as He is righteous." Righteousness practical righteousness, is what God expects to see displayed in those who profess to be born of Him. "If ye know that He is righteous, yet know that every one that doeth righteousness is born of Him." It is only by actions that we demonstrate to which family we belong: "in this the children of God are manifest and the children of the devil." The Lord ruled in John 8 that we are the children of him whose works we do. The Jews in that chapter boasted that they had Abraham to their father; but the Lord, while admitting them to be Abraham's seed, disowned them as children of the man who rejoiced to see His day and who saw it and was glad. "If ye were Abraham's children, ye would do the works of Abraham; and subsequently, He plainly said, "Ye are of your father the devil, and the lusts of your father ye will do."

*It is generally accepted that the A. V. is very faulty on ver. 4, and should run "and sin is lawlessness."

But a second text is added in our chapter. "He that doeth not righteousness is not of God, neither he that loveth not his brother." Here we get a rapid transition from righteousness to love. Is it possible we may be mistaken as to the first test? We may, because of our imperfect discernment, mistake at times moral uprightness for the righteousness which is the result of being born of God; but we can scarcely err as to love. Find a man merely morally upright, and does he love the brethren?

Far from it. But the man born of God does; he that loveth Him that begat, loveth him also that is begotten of Him. Love becomes a proof to others (vers. 10), and a proof to myself (ver. 9). To what extent are we to love? ''We ought to lay down our lives for the brethren", and this because they are brethren. Yet lest we get merely sentimental in our expressions, the apostle adds, "But whoso hath this world's good, and seeth his brother have need, shut up his bowels of compassion from him, how dwelleth the love of God in Him?" For we may never have opportunity to demonstrate our love by the laying down of life, but in the other way opportunity occurs every day. Do we embrace it? (Gal. 2: 10). It is striking to observe how love to the brethren and hatred from the world are connected here. "Marvel not, my brethren, if the world hate you, etc." The same thing is observed in the Lord's own teaching in John 15. In ver. 17 He commands His own to love one another, and proceeds in ver. 18, to speak of hatred from the outside world. All the love we find in the present world is that which we show the one to the other. From the world which gave the Lord only a cross, we expect nothing but hatred, rejection, and scorn; in the holy circle of the family of God we expect to find love, and that after a divine pattern. The order however is divine, righteousness first, then love.  W. W. F.

Women Speaking in Public

Women Speaking in Public.

W W Fereday

From the Bible Treasury Vol. 20, page 378.

As to women speaking in any way in the assembly, scripture is clear it is not to be. 1 Cor. 14: 34-45 cannot be misunderstood by those who only desire to do the Lord's will. The whole chapter gives the fullest liberty to the saints when gathered together, the only rule being that all must be done to edifying, which I need not say calls for the guiding hand of the Holy Spirit, without Whom nothing can be to profit, or to the Lord's glory. Then we get the exception: "Let your women keep silence in the assemblies: for it is not permitted unto them to speak," etc.

Substantially the same thing is found in 1 Tim. 2 Verse 8 says that "the men (for the definite article should be there) are to pray everywhere, lifting up holy hands, without wrath and doubting." Then the women's word comes: "In like manner also that the women adorn themselves in modest apparel," &c., followed by "Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." I doubt not these words refer to the assembly, as 1 Cor. 14, for the great object of the first Epistle to Timothy is to show how one ought to behave (for so the verse should read, it not being merely, personal direction for Timothy as the A. V. would infer) in the house of God, which is the church of the living God, the pillar and ground of the truth. There are two reasons assigned why women should not lead: (1) the place God gave her at her first creation; (2) her part in the fall. (1) God formed Adam first, then Eve, and as 1 Cor. 11: 8, puts it "the head of the woman is the man," never vice versa. God having given her the second place, it becomes her never to seek the first. (2) "Adam was not deceived but the woman being deceived was in the transgression." Satan introduced sin by means of the weaker vessel (Adam's case being worse rather than better or excusable, for, not being deceived, he sinned with eyes open): God therefore sets her aside from leadership.

A further reason for her subjection or silence seems to be given in 1 Cor. 14: 36. "What? came the word of God out from you? or came it unto you?" Now, weigh this word well and see what it involves. The word of God comes to the church (the woman), not out from it, as Romanists would teach us; the Christian woman is to learn and act upon the great principle, and learn from the man, and not assume to be the man's teacher.

It is noticeable that scripture nowhere forbids a woman to preach; but it is easily accounted for. An Eastern woman (and we must remember that the Bible was first placed in the hands of Easterns) had too secluded a place given to her to permit her ever dreaming of such a thing. But in the assembly of God, where all present are members of one body and saints of God, she might suppose a measure of freedom; hence the injunctions we have been considering.

But this is scarcely the point that is exercising some souls at the present moment; to it I now come. Is it permissible for sisters to take part at a Prayer meeting or a Bible reading? I admit freely that such meetings are not meetings of the assembly as such, unless specially so called at any time from the Lord's table, but may sisters take a part? My conviction is that, being a meeting with the doors opened to the public generally, it is out of order. I know no scripture which sanctions a woman acting in public. Though such gatherings are not strictly of the assembly, I feel the principles apply; and in a day such as the present, when women in the world and to some extent in the church are changing entirely in their deportment (even in their attire), those who through God's mercy, stand for God's order in the assembly, at no small cost in many cases to themselves, should of all men stand firm in such a matter as this. Surely Christian sisters wish to do the will of the Lord and not to follow the spirit of the age, though it is the easiest thing possible to get infected by it.

The instructions of 1 Cor. 11 I take to be of a different character. There, beyond dispute women are allowed to pray and prophesy, provided they do it with covered head, "because of the angels." Now this is clearly not in the public assembly, for the same epistle, as we have seen, expressly forbids it (and no reverent reader of scripture believes that scripture contradicts itself); it must therefore be in meetings of a private nature. In the early days more than now, saints often got together in an informal way, in private houses and elsewhere, for prayer and edification. To such gatherings, not meetings of the assembly as such, and not of a public character, I conceive the exhortations of 1 Cor. 11 to apply. This was resisted, I may remark, by some lately.

I trust I have written clearly and given the mind of Lord as revealed. I believe so, but if in any wise there be error, I shall be thankful to be corrected, by whomsoever the Lord may choose. W. W. F.

ANSWER TO H.'s QUERY

on the paper in Dec. last, pp. 388, 9.

From the Bible Treasury Vol. N1, page 16.

It is a question with some as to whether a Christian wife should cover her head when in prayer with her husband at home. If she audibly engages, I think so; for women must not act in the presence of men (whether few or many, husbands or servants) without the sign of authority on her head. God's order must be maintained, that angels may observe and learn. The woman is the glory of man, and must therefore be covered before God; the man, on the contrary, is the image and glory of God, which must not be covered up. The fact of nature having given her long hair, in contrast with the man, tells the woman that she needs a covering; though the hair itself does not suffice, for God would have her place something on her head, implying her action as acceptance and confession of the place He has assigned to her.

If in the home (at family prayers for instance) the wife is silent, the husband only expressing himself audibly to God, I do not see that the passage in 1 Cor. 11, applies; though if in any individual case there is the least feeling as to it, the woman should comply. It is important to preserve a good conscience at all cost, and we should remember that it is written, "Happy is he that condemneth not himself in that thing which he alloweth" (Rom. 14: 22). It is better to be over-scrupulous than indifferent in the things of God; especially in an evil day of departure from the truth as the present, when on all hands God's order is despised and His word ignored. W. W. F.