SERVICE IN THE ASSEMBLY GOVERNED BY INTELLIGENCE
[p. 445] SERVICE IN THE ASSEMBLY GOVERNED BY INTELLIGENCE
There is a connection between these four chapters, 11, 12, 13, and 14. In chapter 11 the Lord’s supper is introduced to correct the feeling of partiality which had sprung up in Corinth. Instead of caring for one another, they had been individualising themselves, and each had been eating his own supper. So that the Lord’s supper is introduced here correctively. Of course the Lord’s authority was in question, but really the subject is introduced to correct them in their treatment of one another. We are to wait on one another.
There is to be oneness of mind in the assembly; we do not individualise ourselves there. We are on assembly ground with the outflow of affection Christward, and God’s mind flowing out towards us. The point of chapter 12 is oneness. Partiality is unworthy of such ground. In chapter 11 it is a question of what is done in the assembly. How do we regard one another when sitting together? Partiality leads to so many units, but the Lord has unity in mind. Chapter 12 corrects that condition. We must be together morally. Right relations with each other is a great point in chapter 11. You do not connect yourself with any special persons. You do not cherish the feeling that you are different to or above some one else. That is schismatic. All are made to drink into one Spirit: that is the remedy.
Gift brings in another matter. Gifts are given by the Spirit, and the Spirit indwells all the saints. Gifts are not given to the body, but are set in the [p. 446] assembly. Gift is put last. If we are in accord with chapters 11, 12 and 13 we are ready for chapter 14. If you are in danger of partiality, accept Paul’s principle in the way in which he regarded those at Corinth. He says, “I speak as to wise men”. We ought to recognise one another in this way. That brethren in general are not spiritual is true, and that there is very little response with them, yet the apostle took account of Corinth as endued with all gift, waiting for the coming of Christ. They were God’s temple, and Christ’s body. He holds to this in principle right through. “Ye are unleavened”, he tells them. In spite of their practical condition, they were God’s assembly. As having the Spirit, they are regarded by the apostle in principle as intelligent. His attitude was successful. So long as a brother is not opposing the truth, you can go on with him; but suppose he connects himself with what is contrary to it, your walk must diverge from his. If you are well assured that he is a genuine believer, you seek to help him and seek his recovery, but you cannot walk with him. Of course, we have the injunction, “of some have compassion, making a difference”, in Jude 22, yet if there is association with what is in opposition to the truth, we must hold a man responsible, for God requires that which is past; there is no glossing it over if there is refusal of the truth. However, if a brother holds aloof from me, the Spirit of Christ would not have me hold aloof from him. No feeling, or supposed feeling, should make me hold aloof from him. Again, I would say that there is great danger of party feeling among us, and that destroys the principles of the assembly. This wrong spirit was to be corrected by chapter 11.
Now chapter 13 follows beautifully after chapter 12. Love thinketh no evil; it would rather impute good motives than evil ones. In chapter 12: 31 the apostle says, “Yet show I unto you a more excellent way”. All can attain to this excellent way, worked out on the platform of regarding the brethren as right, at least, in principle, rather than imputing evil to them, and seeking to bring one another into accord with divine principles. A brother would often be greatly encouraged if good were imputed to him. Chapter 13 is a corrective of a lawless spirit. There is often a lawless spirit among us, without a lawless act; one may study to keep within the bounds of a sort of unwritten code. Love considers for one another, acts in a seemly manner; in fact, it is what is of God formed in the saints. You must see the things mentioned worked out in persons. First we have them in Christ, then in the saints. Love takes form in the assembly and is seen in all our relationships with one another. But while love does not impute evil, it does not allow sin on its object; you cannot allow your object to be damaged because you love it.
Understanding, or mind, is the prominent feature in chapter 14. This chapter is instruction for the saints as gathered together. It does not say, however, “when ye come together in assembly”, as in chapter 11: 18. It is not exactly the assembly in function, but the saints, or “whole assembly” come together in one place. It is not to eat the Lord’s supper, but for edification. The word “spirit” here refers to our spirit, not the Holy Spirit. We must be governed by our intelligence and not only by the impulse of our spirits. “I will pray with the spirit, and I will pray with the understanding also”.
Ques Is a word in order at the morning meeting when in its normal healthy state?
Paul discoursed at Troas. The soul is strengthened by a word given in priestly unction, and worship is not hindered. The Lord would give a portion, so a word is often most suitable. There is to be food in God’s house, yet you come with the soul filled with [p. 448] Christ. The instruction here, however, refers more to a meeting for edification. Coming to such a meeting you may have the psalm or the doctrine. We never come with anything definite to the assembly as seen in chapter 11. The breaking of bread is the beginning of all things to us, the start of our week, and to it we come filled with Christ. We are not to appear before God empty. But for a specific meeting for edification, such as a so-called open-meeting, one should be exercised to come with food, for the saints must be fed. Supposing, however, I have something, but I have had no opportunity to give it out, am I to abandon it? No, I hold to it; it will often enlarge with the keeping. In the meeting we are to “tarry one for another”. There is to be no confusion, no disorder, no irregularity. Only three at the most are to speak. We do not come as units, but as parts of a unit; all have one spirit, and the saints are to view each other in that light.
We must have active love among us to hold a love-feast, and out of the abundance of the heart the mouth will speak; but order is required where brethren stand up to speak. If more than two speak, special power is needed with the third. There is wisdom in Scripture mentioning, two or three; and I think emphasis lies on the two, for it is adequate witness, and two can usually give enough. If we followed these four chapters we should have more power with us in an open-meeting, and we should consider for others who have more ability, experience and power than ourselves, or for a visiting brother amongst us. Room would be left for genuine help to be ministered if we waited more on one another, and upon those better fitted. If Paul were with us, how unsuitable for one to get up ahead of him, or for us to give him no opportunity! Why should not gift have full scope, and why should the saints be robbed?
[p. 449] Divine intelligence and discrimination should mark the assembly; it should be free from radicalism. Chapter 11 lays the basis for this, allowing for the operations of the Spirit as spoken of in chapter 12, and governed by divine intelligence as indicated in chapter 14. Is it suitable? should be our question, if we wish to take part, when gathered in such a manner.
Pages 450 - 506 — “How the Truth of the Assembly appeared in the Development of God’s Ways”, Belfast, 1915 (Volume 24).