THE HOUSE OF GOD
[p. 243] THE HOUSE OF GOD
1 Timothy 3 and 4
The object the apostle had in writing the epistle is given us, “that thou mayest know how one ought to conduct oneself in God’s house”. The epistle is therefore of extreme importance. We know how to behave in one another’s houses, we have an idea as to proper conduct in regard of them, here we get instruction as to our behaviour in the house of God. The house of God is the place of light; it is the place where light is because God dwells there. The tabernacle was the place of light, because it was the house of God. In christianity God dwells by the Spirit in the house, it is the place of light. If God dwells there, then conduct suited to this is needed and if you know how to behave there, you will know how to behave everywhere. A man would be so affected by the house of God, that he would not misconduct himself anywhere. People take off their hats out of reverence when they go into a church, but they put them on again when they come out, their conduct is not affected by it, but we are always in the house of God, and our conduct is ever to be affected by this thought: ‘God is ever here’. The house of God is a conception; you have to entertain the conception in your mind and then it affects your conduct. It is a spiritual house but this term used in 1 Peter 2: 5 does not apply to a local assembly, but is a general idea. The house is as much here as ever, but the idea of it is greatly obscured; the Spirit is here and, if so, He dwells in the house. It was Christ who formed the house and then the Spirit came to dwell in it, and the house was widened out greatly.
Testimony goes out from the house; the leading thought is that it is “the pillar and base of the truth”. It is the place of our education, and so discipline goes on in the house. So also we read that judgment must begin at the house of God, that is, discipline as shown in the case of Ananias in Acts 5. Persecution is also allowed [p. 244] for our education in the house of God, and you get in 1 Corinthians 11 those weak and sickly among them; so too you get comfort and encouragement in connection with the house. All is vital in the house, it is a spiritual house; it had been a material house, but Stephen said, “The Most High dwells not in places made with hands”. For a time christianity had the character of God’s house, but when man came into authority, then christianity ceased to be the house of God, because man then ruled rather than the Spirit of God. Christianity has ceased to be the house of God though the house is still here, but man’s rule has come in, and hence that which is of God has been lost sight of. I ought to rule in my own house and God rules in His. True believers only form the house of God: the church of the living God. In the house of God restoration of order is really seen, man and wife are seen in their true relationship, there is prayer, intercession and giving of thanks made for kings.
In my sense of things the thought of the house of God ought ever to be present with me. It is anticipative in a way: God will dwell in the universe but now He dwells in the house, it is provisional, not final. When He dwells in the universe then we find that God is all in all. A person might say, What is the good of getting a thought of the house of God, why not make the best of things as they are? It is only in separating from things unsuited that you get any idea of the house. To very many the building is the house of God and so they have very little light in regard of Christ. Here you get very definite thoughts of Christ.
Ques Why is it, “Christ Jesus our hope”, in the first verse of the epistle?
The apostle saw everything failing, so it is our hope; although everything be failing, He is our hope. Certain truths became prominent as soon as failure came in. When everything decayed in Israel in Old Testament days, faith was sustained by prophets, who spoke of the coming of Christ, so in the New Testament when failure [p. 245] had come in, truths such as Christ our hope and the truth of eternal life, came more into prominence. In the house of God you get the thought of order: man and wife, elders and deacons. Elders have more to do with things spiritually, deacons more with things temporally; it would not be seemly for a boy to look after people spiritually. When the assembly came together, elders and deacons would not be there as such. God dwelling here by His Spirit is most important, it affects your heart and spirit: I am in the presence of God sensibly. There are a thousand things now that I cannot touch because I recognise God dwelling here by His Spirit. I cannot resort to certain methods because God is here: I recognise that God is dwelling here, I have it before me. What is suitable to the presence of God? In furnishing a house even or in a woman’s dress this question confronts you. A person may have a fine house, but what if the children are unruly? In the house of God the Spirit speaks expressly; He knew that things would come in and corrupt the saints.
As to the thought of the Father’s house, there you get the grand result: the house of God is on earth, we have hardly got to the Father’s house yet.
What we lack is piety; you may get a lot of faith and very little piety, faith does not test as piety does. Piety is God brought in and that tests; God is a reality to you, you bring in the living God. The man who does that is considered a fool by the world. In Cromwell’s day the saying was, ‘Trust in God and keep your powder dry’, but the question is, Was the powder according to God? You must see that the things that you take up are according to God; Paul would hardly have insured his life. A man having a free hand ought to trust in God, that is piety. The line between prudence and piety is very difficult to point out, prudence may develop into covetousness.
It is a very real thing to apprehend continually the presence of God, and to trust in the living God, in contrast to all that is of death around; you have not to [p. 246] do with a God who is subject to such conditions as we have to do with, He is the living God. When He comes out publicly as the living God, men will not die; things will be changed then. It is a great lever to piety when you apprehend the presence of the living God; He is the Saviour of all, but especially of believers. The great point is piety — it is the doctrine according to piety; we want to see the young more pious. Piety is not merely consenting to truth, but you bring the living God into the details of life.