CHRISTIANITY AS CHARACTERISED BY MYSTERY (5)
CHRISTIANITY AS CHARACTERISED BY MYSTERY (5)
1 Timothy 2: 1: 3; 1 Timothy 3: 14 - 16; 1 Timothy 6: 1 - 12
AJG The mystery of piety is referred to in 1 Timothy 3: 16. Piety is the bringing in of God into the circumstances of our human life, that life being regulated by the light in which God is revealed and known by us. We are viewed in this epistle as constituting the house of God “which is... the pillar and base of the truth.” The saints are viewed as identified with the truth and expressive of it, or they are intended to be. That makes our walk down here amongst men of great importance, as it says in chapter 6: 1, “that the name of God and the teaching be not blasphemed.” Piety is an important constituent in the testimony.
I believe the more the Lord is opening up the higher levels of Christianity the more necessary it is to look to our foundations and roots. The apostle’s prayer “that the Christ may dwell, through faith, in your hearts, being rooted and founded in love,” Ephesians 3: 17, is stated where the heavenly side is stressed. It is most important to see that our foundations are stable, and they are only stable as governed by the knowledge of God. So I thought that, after what has been before us already, piety might be a profitable subject, especially as the thought of mystery is connected with it.
The understanding of mystery depends upon our having the Spirit of God and having the knowledge of God. We have something of which the world around knows nothing; it is that which constitutes Christianity; mystery in its different features.
Following on our knowledge of God as our Saviour God, it works out in features of “supplications, prayers, intercessions, thanksgivings... for all men.”
Then it says, “For God is one.” The God we know is the God whom all men may know. Our knowledge of God is intended to work out in our being marked by making supplications, prayers, intercessions and thanksgivings. Supplications suggest what is earnest; with prayer there is not the same intensity of exercise as with supplication. Prayer involves intelligence. Intercession means we have a position of nearness to God which we can use on behalf of men. It places the believer in a privileged position as marked by this feature in relation to all men. This applies to individual, household, and assembly prayer.
The first epistle to Timothy presents the truth of the house of God, which does not refer merely to saints as assembled, for we are always the house of God on account of the fact that the Spirit is indwelling us. Our conduct in the house of God should be in keeping with the truth of the gospel, that the knowledge of God is there and He is the Saviour God. God is one; He is not one God to believers and another as presented to men. Our knowledge of God works out in this attitude of prayer for all men. As praying for all men we shall not have strong feelings of resentment against men. If people had the impression that we were praying for them constantly, it ought to affect them.
After exhorting that prayer should be made for all men, the apostle says, “for this is good and acceptable before our Saviour God, who desires that all men should be saved and come to the knowledge of the truth.”
Then there is to be prayer for kings and all that are in dignity that we may lead a quiet and tranquil life in all piety and gravity. We are here on this earth amongst men and the situation is a desperate one. Saints bring God into the situation; they pray continually and they intercede as those who have power with God; they pray for kings and all that are in dignity that we may lead a quiet and tranquil life. There was never more need for this than at the present time. Nearness to God is necessary for intercession. Abraham interceded for Sodom; he said, “Wilt thou also cause the righteous to perish with the wicked?” Genesis 18: 23. He was a friend of God, near to Him, and he pleaded with Him; he pleaded with God for fifty, saying perhaps there are fifty righteous in that city and God would spare the city for the sake of fifty, and God said He would forgive the place for the sake of fifty. Abraham continued to plead and he went right down to ten, and Jehovah said He would not destroy that city if there were ten righteous there. He pleaded with God in a becoming way, saying, “I, who am dust and ashes,” verse 27. Therefore, he had power with God. He stops at ten, recognising that, if the city was so wicked that there were not ten righteous persons in it, it was only right that it should be destroyed. The intercession of Abraham had power with God, and Lot was saved.
It is not here a question of praying for the king, but for whoever the king may be at the moment - “kings and all that are in dignity” covering any form of government, for God uses government to keep lawlessness in check, therefore the saints should pray for it, and the more so as lawlessness increases.
The world sees nothing of what is going on in the houses of the saints. Power is being wielded of which the world knows nothing. These things are in mystery. If anarchy arose, there would be very little opportunity of bringing the gospel before men. Assembly truth cannot be developed without a measure of peace; we need peaceful conditions for it.
Spirituality is not the same as piety, but piety is a necessary foundation for spirituality. It says of Simeon in Luke 2: 25, “this man was just and pious ...and the Holy Spirit was upon him” and then “he came in the Spirit into the temple.” Spirituality is stressed and before that it is said he was just and pious. None of us will be truly spiritual unless there is with us practical righteousness and piety. It says of Cornelius that he was pious and fearing God with all his house.
One line running through this epistle is the thought of the truth. The gospel is the public testimony in the world; God is known in the glad tidings, and the saints as committed to the glad tidings are to be careful that the name of God is not blasphemed. The assembly is the pillar and base of the truth; it supports the truth. God desires that all men should be saved and come to the knowledge of the truth; that is the truth as to God. The base conveys the idea of support and the pillar that which stands out prominently, it is not hidden; it is what God is in the light in which He is revealed in the gospel. Therefore we should be careful not to harbour hard feelings against men, or to have a complaining spirit against the government, for it is very easy, as lawlessness increases, if we are not watchful, to be affected by the spirit of the world. James says, “According to his own will begat he us by the word of truth, that we should be a certain first-fruits of his creatures,” chapter 1: 18.
Ques Do sisters come into the matter of supplications, prayers and intercessions?
AJG Undoubtedly they do. It says in verse 8, “I will therefore that the men pray in every place” and then the women are brought in, “In like manner also that the women in decent deportment and dress... what becomes women making profession of the fear of God, by good works.” The sisters may surely be in this matter of supplications, prayers and intercessions privately in the homes, not that they would pray audibly in the presence of a brother, but they have their part.
The saints know the truth and as knowing it they practise it. The assembly normally would not allow anything that is contrary to the truth; they would maintain the truth at all costs.
Ques Is the thought of the house of God carried through in the assembly now?
AJG God dwelt of old in the tabernacle and in the temple, and now dwells in the assembly; that is the force of what we have in Psalm 93: 5, “Thy testimonies are very sure: holiness becometh thy house, O Jehovah, for ever.” At the present time the assembly is the house of God because He is dwelling in it by the Spirit. The house of God is where God dwells; where He is known and that is in the assembly; it is not the assembly as convened only, but we are always the house of God, hence this matter of behaviour should always have weight with us in our movements amongst men and at all times.
“The mystery of piety is great. God has been manifested in flesh.” verse 16. This verse which speaks of the mystery of piety brings out the fact that God Himself in the Person of Christ was actually manifest in flesh so that piety was set out in Christ. Hebrews 5 referring to the Lord as a Priest for ever after the order of Melchisedec, says, “Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety)”. That is to be continued with us. The mystery of piety is that God Himself was here in the Person of Christ; Christ came into conditions of human life. The Lord moved here in dependence and in contentment, putting His trust in God. These are the principles on which He went through this world, as knowing God; that is to enter into our apprehension of piety. It is the mystery of piety which we learn in that way. Outwardly there was not much to suggest that God was with Him or for Him; His circumstances were very trying. At the same time the Lord went through and the secret was that God was with Him.
Piety, if practised amongst us, develops obedience, dependence and confidence in God, and therefore rest fulness of spirit and all that is conducive to the right atmosphere for service. If unrest marks us, the service of God will be impeded.
The knowledge of the truth, the light in which God has come out to us in the gospel, is the great power for piety. Piety is the knowledge of God brought into our everyday circumstances.
Then it says, “justified in the Spirit”; not justified outwardly, but in the Spirit. I believe that applies to us in principle as moving in piety. Although you may not get your trying circumstances altered, you have the confirmation in your soul that you are pleasing to God and that God is with you.
Ques What does “the mystery of piety is great” mean?
AJG It is to stress how great it is, so that we should not think little of piety, for it is a great matter and we need to understand the secret which underlies it. It says in Romans 8: 31, “What shall we then say to these things? If God be for us, who against us?” All this enters into the thought of practical piety. The more we take account of what God has done and what He is doing, the more it satisfies us that God is entirely for us and nothing can separate us from the love of God. At the end of Romans 8 the apostle says, “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord,” verses 38, 39. In the circumstances of our life, even when we cannot understand things, we can feel assured that we shall come through and that nothing can separate us from the love of God.
Ques Would prayer and fasting come in in connection with piety?
AJG Yes. These are features that would mark piety. Fasting with us is not only the disallowance of the flesh but abstaining from legitimate things because of the urgency of the testimony.
In Psalm 16 there are many touches as to piety. It begins, “Preserve me, O God: for I trust in thee.” Then it brings in the thought of contentment and separation from evil. All these things work out in the circumstances of human life, for it is the bringing in of the knowledge of God into our circumstances. Then death is taken up in perfect confidence in God.
Ques Would “justified in the Spirit” come in here?
AJG It is not in the sense of justification on the principle of faith, but the path of piety is justified; not justified outwardly as to our circumstances but the Spirit bears witness that you are on lines pleasing to God, so that the Passage in Timothy finishes with “received up in glory.” There was no outward approval, for the Lord’s life ended in the death of the cross. We know He had the consciousness that God was with Him; He said “I always do those things which are pleasing to him.”
The last chapter of 1 Timothy brings in what is extremely important in a practical way. The spirit of the age, the increasing discontent and insubordination that marks employees, and whatever is current in the world, is always a menace to the saints. Whatever is in the world in that way is likely to affect the saints unless they are fortified by the knowledge of God. Hence the apostle says, “Let as many bondmen as are under yoke count their own masters (or despots) worthy of all honour, that the name of God and the teaching be not blasphemed.” That is what is at issue, the name of God and the teaching. “And they that have believing masters, let them not despise them because they are brethren; but let them the rather serve them with subjection.” The apostle is urgent about it; he says, “These things teach and exhort.” He was urgent that no socialistic spirit should prevail among the saints. The knowledge of God requires that the different conditions in which we may be found, masters and servants and other relationships, should be properly recognised. There is always the danger of the saints being affected by what is current in the world, therefore we find in the Scriptures that which will meet any condition which may arise. This is a very important matter at the present time. A spirit of contentment is the result of knowing God, and accepting circumstances in which we find ourselves as from the hand of God. Piety has to do with our wilderness ways and induces contentment and restfulness of spirit, but if that is lacking, spirituality is undermined.
In Psalm 16 we find the Lord Himself bringing God into the circumstances of everyday life, accepting the will of God; and it is for us to recognise that the principle of obedience to God’s will is the great principle of a Christian’s life. The Lord said, “If ye shall keep my commandments, ye shall abide in my love, as I have kept my Father’s commandments and abide in his love,” John 15: 10. What wonderful grace that the Lord should say this! Then He says in Psalm 16, “The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.” One might have said, What was His heritage? What were His circumstances? Well, He was brought up in Nazareth and was in a carpenter’s shop, and when the time came for His service, He said, “the Son of man has not where to lay his head.” But on account of what God was to Him and the joy He had in obeying God’s will He could say, “The lines are fallen unto me in pleasant places, yea, I have a goodly heritage.”
“But piety with contentment is great gain,” verse 6. Bondmen come into this. It is striking that these things were written when slavery was current. Some of the saints were allowed to be slaves so that this truth as to contentment should be exemplified in extreme conditions.
Rem Grace was needed on the part of Philemon in connection with Onesimus.
AJG Yes, and on the other hand Paul would see to it that Philemon’s rights were recognised. Paul sent Onesimus back because he was Philemon’s slave, but at the same time exhorting Philemon to receive him as a brother beloved to himself and to Paul.
Ques Is the little maid who waited on Naaman’s wife an example as to piety?
AJG Yes; she desired the salvation of her master. There was not only contentment with her but, in principle, she was praying for her master and desiring his blessing.
The saints constitute God’s house, the assembly of God which is the pillar and base of the truth, and every one who moves through this scene in a spirit of contentment, and of being gracious toward all, and praying for all, commends God.
The apostle says in this last chapter of 1 Timothy, “But thou, O man of God, flee these things, and pursue righteousness, piety, faith, love, endurance, meekness of spirit.” The man of God stands for the truth of God in days of departure. He is told to pursue certain things. Righteousness comes first, then piety.
It says of Simeon, “and this man was just (or righteous) and pious,” Luke 2: 25. There are things to flee and things to pursue. There is no thought of stagnation. We get the thought of fleeing in the second epistle, “But youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart.” Energy is needed. Things are not to be left to drop off, but are to be fled from and other things pursued.
The great objective is that we should be vitally connected with the truth of God. The truth has been challenged by Satan and this challenge has been met by the coming in of the Son of God. Then there are the glad tidings in the power of the Holy Spirit. We are to be here for the support of the truth, and we need to be preserved in a path that exemplifies the truth. The great antidote to disputings, envy, strife, etc., is contentment with piety which is great gain. Contentment is the result of knowing God.
Rem Seeking to be rich is the opposite to piety.
AJG Yes; that would be taking yourself out of the hands of God and thinking you can do better for yourself than God can do for you.
Rem Paul said, “for as to me I have learnt in those circumstances in which I am, to be satisfied in myself,” Philippians 4: 11.
AJG Yes; that illustrates piety in a remarkable way; he said, “Not that I speak as regards privation, for as to me I have learnt in those circumstances in which I am, to be satisfied in myself.” Then he said, “I am initiated both to be full and to be hungry, both to abound and to suffer privation.” That is the result of knowing God. In verse 19 he said, “My God shall abundantly supply all your need.” The apostle had learnt it. It is a question of what we may learn in the circumstances which God has ordered for us. Our circumstances are the means God uses to deepen our knowledge of Himself.
“And having food and raiment let us be therewith content,” 1 Timothy 6: 8. We are promised that in the ordinary way. The Lord said “Is not the life more than food, and the body than raiment?” Matthew 6: 25. It says, “But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you,” Matthew 6: 33. If God has given us bodies and life we may count upon Him to provide a covering for the body and food for the sustenance of life. There is, however, the thought of suffering for the testimony; Scripture contemplates that. The apostle Paul says he suffered “in hunger and thirst, in fastings often, in cold and nakedness,” 2 Corinthians 11: 27, but at the end of Romans 8 he says, “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” These things might be allowed to come upon us but they cannot separate us from the love of Christ. It may be a question of the testimony, or of the saints having to suffer governmentally with men. If God deals with men governmentally, the saints have to suffer along with them. These things are connected more particularly with the testimony, what may come upon the saints by reason of the hostility of the world because we are Christians, but in general God promises food and clothing. Although it is suggested in Romans 8 that nakedness and famine may be experienced, we know that nothing can separate us from the love of Christ. “And all indeed who desire to live piously in Christ Jesus will be persecuted,” 2 Timothy 3: 12. The exercise of piety would deepen our knowledge of God.