ENLARGEMENT
[p. 97] ENLARGEMENT
2 Corinthians 6:11 - 18; Deuteronomy 33:20,21
The epistles to the Corinthians are greatly stressed in current ministry, indicating that what is needed chiefly among the people of God is obedience and order. What is needed by us severally is what is found in Romans; that epistle and the two to the Corinthians run together, although the former is not corrective, whereas the latter two are. In the Corinthian epistles, prominence is given to the paternal idea, as over against that of the mother in Galatians. In the former, the apostle says, “Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel”, (1 Corinthians 4:15). To the Galatians he says: “My little children, of whom I travail in birth again until Christ be formed in you”, (Galatians 4:19). Galatians is intended to deliver the people of God from religious bondage and darkness, Corinthians being rather to deliver us from worldliness. It is obvious that the authority of the father is greater than that of the mother, although the mother may have more influence over the children. Galatians contemplates the kind of person that the people of God may be associated with religiously — Ishmael. Genesis 21 contemplates that Isaac and Ishmael were in the same house — so far it was the household of faith, the house of Abraham. This marked the Galatians. But unless the bondwoman and her son were cast out, faith would cease. So the apostle, referring to himself from the maternal point of view, urges what scripture says, “Cast out the bondwoman and her son”, (Galatians 4:30). This scripture, although primarily a word of Sarah, refers to religious association, which is governed by such a woman as Hagar, i.e. “Jerusalem which now is, and is in bondage with her children”, (chapter 4:25). All that comes [p. 98] under the beggarly elements of the world is Hagar, but Sarah is the free woman, corresponding with “Jerusalem above”, which is our mother. “Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman”, (verse 30). Abraham was to hearken to this word of Sarah. So the apostle proceeds to say that we — all true believers — are children of the freewoman, that is, the church viewed as Jerusalem above. The church is morally above the current level of religion, and she is free.
But the letters to Corinth emphasise the paternal side of the truth, as I said. The Corinthians were disorderly children, doing as they would, corresponding with general conditions today among the people of God; independency, strife, and partisanship prevail. For this condition the word of authority, which a father can give, is needed. Of old, God called the attention of His people to Abraham: “Look unto Abraham your father, and unto Sarah that bore you”, (Isaiah 51:2). As in natural things, so in spiritual, paternal and maternal features run together. The Corinthian letters present the former authority. The Corinthians were Paul’s children, and so he writes with authority, threatening a rod. But he calls them ‘Corinthians’; he is not addressing the saints as in heavenly places, or in a universal way; they are viewed locally. It is well to be reminded of our local setting; as a name of a locality is mentioned, I have to think of its peculiarities, and in view of correction, these have to be kept in mind. The Corinthians were amenable to correction. And so the apostle says, “O ye Corinthians, our mouth is open unto you, our heart is enlarged”; his affections are no longer restrained, and so he can speak to them more freely. Those who minister among the people of God know what this means. His first letter had done its work, and he says, “I speak as unto my children, be ye also enlarged”. What can be of more value to young believers than a true father? There are not many fathers. The [p. 99] apostle took advantage of his peculiar position as the instrument through whom they were converted. But it was not this only; he loved them, as he says: “Though the more abundantly I love you, the less I be loved”, (2 Corinthians 12:15). He was only waiting for their hearts to be opened, so that his affections might flow towards them as before. “Now for a recompense in the same (I speak as unto my children,) be ye also enlarged”. How few there are among the people of God that are being ministered to, who have any sense of recompensing! I am not speaking of what is monetary — that is a small matter — but of the sense of obligation. At the outset of his stay in Padan, Jacob served Laban in family affection; afterwards his service was purely mercenary. When he saw Rachel, the daughter of Laban his mother’s brother, he went near, and watered the flock. There were other flocks there; he told the owners what to do, but he did not do it; but when he saw Rachel, he served by love. Then he remained a whole month in Laban’s house. He is carrying on his service, and Laban says, “Shouldest thou therefore serve me for nought? tell me, what shall thy wages be?” (Genesis 29:15). It was only righteous that he should get something for his service. In the same sense, the apostle had a right as a minister to recompense. But it was a question of response to his love. He says, “I seek not yours, but you” (2 Corinthians 12:14); he was putting on them the obligations of love. How many of you young people feel obligations? I do not mean in a monetary sense, as I said, but spiritually. Do you come to recognise those through whom ministry comes as worthy in this way to be esteemed “very highly in love for their work’s sake” (1 Thessalonians 5:12 - 13)? “Be ye also enlarged”. He says, “Ye are not straitened in us, but ye are straitened in your own bowels”. As soon as you begin to recognise spiritual obligations towards those through whom the ministry comes, you will become enlarged. There will thus be definite committal to the Lord, so that it can be said that you are “married to [p. 100] another, even to him who is raised from the dead”, (Romans 7:4). Laban recognises his obligations to Jacob, and what follows upon that is the marriage of the latter to his daughters.
Worldliness worked at Corinth, as our chapter indicates; I note this, because it creeps in so insidiously. So that, as soon as the apostle speaks of their being enlarged, he says, “Be ye not unequally yoked together with unbelievers”. There is nothing whatever in common between the two, and your spiritual prosperity hinges on the maintenance of separation. There is to be no fellowship with unbelievers, or with unrighteousness, whatever form it may take. “Wherefore come out from among them”. God said that He would walk among His people, and dwell among them. This is not only when we are together, but also in our everyday relations. He goes into our houses, our businesses; He is walking among us. So He says, “Come out from among them, and be ye separate ... and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters”. It is the Fatherhood of God in relation to our ordinary circumstances. He takes up our cause in times of distress; indeed He is a Father to us in every way, considering for us in every circumstance. God provides for a separated people; they are at certain disadvantages because of their separation from the world, but God’s care more than balances this; thus we are maintained in the enjoyment of what is spiritual, and not damaged by the cares of this life. To this end He says, “I will be a Father unto you, and ye shall be my sons and daughters”. He takes up this relation to us, so that we are protected and cared for as we could not be otherwise.
In the passage in Deuteronomy, Moses takes account of the sons of Jacob in their different features, beginning with Reuben, down to Asher. We have the different features of the blessing, and amongst them that of Gad.
[p. 101] It is of this I wish to speak. Gad answers to 1 and 2 Corinthians, and on this account, among other things, there is the enlargement of Gad, although his name does not signify enlargement. Japheth’s name signifies enlargement. You will all remember how the Spirit of God refers to the enlargement of Japheth. When Ham exposed his father, Japheth and Shem took a garment and went backward and covered the nakedness of their father, and then we have the blessing of Noah on his sons. It enters very forcibly into what I am saying. It was a question of respect due to a father. Ham mocked his father; he exposed him. That is, in principle, what the Corinthians were doing. Some of them said of Paul, “His bodily presence is weak, and his speech contemptible”, (2 Corinthians 10:10). There was a Canaanitish element among them, and it was on Canaan the curse fell, (Genesis 9:25). Thus the apostle says, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha” (1 Corinthians 16:22), which means that he will be cursed when the Lord comes. How solemn that this should be said to a company of christians! The curse of Noah is not a question of black people in Africa; it is Canaan, the son of Ham. Canaan does not mean black; “Ham” means black, but it cannot be shown that all his posterity were so characterised. The curse would refer to the seven nations in the land of Canaan. Five of their kings were hanged upon a tree; the curse of God was upon them. We have Canaan mentioned before we get the curse at all. But I am referring to Japheth; of him Noah says, “God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant”, (Genesis 9:27). It was that principle of which the apostle was speaking at Corinth. Enlargement marked the blessing of Japheth. It is the outcome of his respect for his father. The enlargement of Japheth, in the ordering of God, prepared beforehand for the setting up of the church; in the main it is drawn from his family.
I come back to Gad; like Japheth, the instruction [p. 102] connected with him in this passage enters into the letters to Corinth. “Blessed be he that enlargeth Gad”. Why should he be enlarged? Because he bore the feature of regard for authority. “He dwelleth as a lion, and teareth the arm with the crown of the head”. That would mean spiritually that he had the courage and strength of a lion. This marks Christ, who is “the lion of the tribe of Judah”, (Revelation 5:5). It is a question of government, of power in government, of courage in government; and so he tears the arm with the crown of the head. That is what came out in 1 Corinthians — the opposing arm and head were dealt with. These have often to be dealt with among the saints. The head refers to natural, mental ability, and the arm the power by which it would prevail. We are apt to rely upon natural ability, but it will fail us in the things of God, and in time will turn to opposition, and this brings in the judgment seen here in Gad.
Then the scripture goes on to say, “And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgments with Israel”. The New Translation reads, “There was reserved the portion of the lawgiver”. Gad reserves a portion for the lawgiver. In spite of Paul’s severity, those of the spirit of Gad in Corinth would love him. And is it not so? Where there is love for Christ in keeping His commandments, a portion is reserved for the lawgiver. It is a question of the lawgiver, so to speak, in Corinthians, “the law of the house”, (Ezekiel 43:12). We need not shrink from it; to those who love Christ it is the perfect law of liberty as governing the assembly down here. If there is no room for the lawgiver in a meeting, it is not honoured of God. People talk about being gathered to the Lord’s name, but what about the lawgiver? There is no moral value attached to any meeting in which there is not a portion reserved for the lawgiver. In this way “he provided the first part for himself”. It is in considering for [p. 103] Christ that we serve our own interests best, and if I impose something on others, I must impose it on myself. How can I have weight with my brethren if I am not governed myself by the commandments I seek to enforce? Deborah dwelt under her own palm tree; that is victory over herself. It is thus she had power with her brethren; they came to her for judgment. If one does not rule himself, he is of no value at all in the house of God. As soon as a brother is seen ruling his own spirit, the brethren give him room. It is the enlargement of Gad.
“He came with the heads of the people”. He is not a king; he is not like Adonijah; he comes with the heads of the people; he recognises others who are exercising rule. If God has graciously been pleased to give ability to another, it is a matter of community; the wealth of one is the wealth of all; the wisdom and love of one are the wisdom and love of all. He is not envious of the other heads; he is marked by the features of a brother.
Then “He executed the justice of the Lord”. How much that is needed! It enters into the care meeting — that is, where the heads are together. Young brethren may come to this, to learn how to reach a true judgment, which in the assembly is executed. The apostle speaks about the least in the church settling secular matters, showing what any christian may do; as having the Spirit of God, he has, potentially at least, more judicial ability than the Lord Chancellor! Gad comes with the heads of the people; that is the care meeting; they execute justice and judgment in Israel. I am speaking of principles; it is a question of how things are done, and whether justice and judgment in Israel shall prevail, or whether there is to be wrangling, and things are left without anything being accomplished. It is the principle of the thing — that is to say, whether justice and judgment are executed. The brethren come together, they investigate, they weigh facts, and present things impartially to the assembly, where, according to the wisdom from above,
[p. 104] that is first pure, without partiality and hypocrisy, justice and judgment are executed. What is thus shown in Gad is the ground of the enlargement that is needed, as indicated by the apostle in his letters to the Corinthians.
May God bless His word.
Pages 105 - 197, “The Spirit of Judgment”, Readings and an Address, Rochester, U.S.A. 1931. (Volume 108).