THE ANOINTED VESSEL (7)
[p. 215] THE ANOINTED VESSEL (7)
— In our reading yesterday afternoon we read part of chapter 11. We considered the question of fellowship and the Lord’s supper. We remarked that the celebration of the feast of unleavened bread, spoken of in chapter 5, preserves us from being inflated. Leaven is what inflates. Unless we celebrate the feast of unleavened bread, we shall be selfish. In such circumstances, the part that we might take in the assembly will have in view our personal importance, while the unleavened bread is intended to keep us humble, and we can thus consider others as better than ourselves. It says that at Corinth, when they came together, certain were taking their own supper before others. The one who was doing that was not considering the others; he was selfish. As we were saying yesterday, we have not, in our days, the gross things spoken of in that chapter; but nevertheless, it might be that a brother only thinks of himself, not taking account of others, in the part that he takes in the assembly. So it says, at the end of the chapter “When ye come together to eat, wait for one another” 1 Corinthians 11:33. Waiting for one another implies consideration for one another. If I wait for my brethren, I give them liberty, and they have opportunity to take part. If each one is governed by this principle of waiting for one another, each one will also be able to act. Being freed from ourselves, and delivered from our own importance, the Lord’s supper has its voice to remind us that the Lord Jesus devoted Himself for us even to death. So there is developed what we learn in chapter 12. The members function in their relative place; and there are no divisions in the body.
[p. 216] Thus the body becomes a vessel for Christ and for God.
— In chapter 11, we serve Him in love, according to the desires of His heart. In chapter 12, we are collectively a vessel which is at His disposal for testimony. It is impossible to be for Him according to chapter 12, if we are not to Him in chapter 11.
— We can see how the Spirit of Christ is developed in unity, when we sit down together to take the Supper, corresponding to that which the gospel of Luke presents in our Lord Himself.
— A Vessel anointed with the Spirit.
— The Lord said, “The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor ...” Luke 4:18. We see how the anointing, in the case of the Lord, led Him to be occupied in the first place with the poor. The natural man is not occupied with the poor. The apostle speaks of the one who takes his own supper before others, and who drinks to excess, but he also says, There is one who is hungry. It may even be that one of them has not a house. The one who has not a house, nor food, belongs to the poor. Thus, the spirit of the anointing was not in evidence at Corinth. However, it is said to us elsewhere, that God has called the poor.
— In Luke 15 there is someone who is poor, the prodigal son. He had neither food nor lodging. But those who have the character of the house of God welcome such an one, and receive him according to the heart of God.
— So, Paul, writing to the Corinthians, says that God had not chosen the rich of this world. Proof of the anointing is seen in that one has regard for the poor.
— In the Psalms, speaking of Christ as the poor Man, it says, “This afflicted one called, and Jehovah heard him, and saved him out of all his troubles” Psalm 34:6.
— “[p. 217] Blessed is he that understandeth the poor” Psalm 41:1.
— The twelfth chapter presents all these thoughts, because it is a question of “spiritual manifestations”. It is evident that the Corinthians had written to the apostle about this matter, and in answering their questions the apostle develops the subject of the body. At the end of the chapter he introduces the gifts, saying that God has set them in the assembly; it does not say that they are set in the body. Nevertheless, the truth of the body governs the exercise of gift, to the end that we are saved from clericalism. However gifted a brother may be, unless he learns to hold himself as a member of the body, he will act independently and in a clerical spirit.
— What is the difference between the body and the assembly?
— The body is an organism which functions so to speak automatically, while the assembly suggests a number of intelligent persons. Each member of the assembly must have answered a call. The word ‘assembly’ means those who are called out of some place. They must be called. As an example, Members of Parliament might assemble in the House of Parliament at their own will, but they would not form Parliament unless they were convened. In England, it is the King who convenes Parliament, and it cannot function without the Speaker and other Officers. Each member has received a summons and he acts in his place in Parliament according to the functions he possesses. It is supposed that he is intelligent as to the purpose for which he is there. So, “God has set certain in the assembly: first, apostles; secondly, prophets; thirdly, teachers; then miraculous powers; then gifts of healings; helps; governments; kinds of tongues”. Consequently, the gifts operate intelligently. The Corinthians were acting in a childish way; they had gifts,
[p. 218] for it says that they came short in no gift. There were gifts among them, but they were using their gifts to distinguish themselves, and they were acting without regard to the intelligence of the assembly in which they were found, which gave occasion to Satan. A man was seen standing up pretending to speak with spiritual power, when it was only a matter of the power of Satan. The apostle remarks to them at the outset that they had been led away to dumb idols, “in whatever way ye might be led”, says the apostle. When it is a question of idolatry, it is not a matter merely of idols of wood or stone, but there is a power hidden behind the idol. In their idolatrous practices, men come directly under the power of Satan who acts upon men, and the Corinthians were allowing this principle even among them. It is a terrible thing, that Satan had an entry into the assembly. Then, the apostle gives them a test, a touchstone, to verify whether the man was speaking under the influence of the Spirit of God or under the influence of the spirit of Satan. If he was speaking under the influence of the spirit of Satan, he might even say, “Curse on Jesus”. He will never say, ‘Lord Jesus’, for that influence never recognises the lordship of Jesus. It is by the Spirit that we say “Lord Jesus:” Of course, we may not have these gross excesses in the countries where we live, but, in these verses, we are warned against the danger of speaking so as to exalt ourselves.
— Someone might have the desire to be “chief” among us, as there were “chiefs” of Edom. Edom had its “chiefs” and its “kings” before Israel, for the natural man always has before him to be first.
— God, in introducing a King, has in view to meet such movements.
— He had in view a King after His own heart, a King who would abide. In the Old Testament scriptures, we see that Edom becomes the subject of [p. 219] the severest judgments, and it is to Israel that the execution of the final judgment on Edom is reserved. Let us glance at Isaiah 63: “Who is this that cometh from Edom, with deep-red garments from Bozrah, this that is glorious in his apparel, travelling in the greatness of his strength? — I that speak in righteousness, mighty to save. — Wherefore is redness in thine apparel, and thy garments like him that treadeth in the wine-vat? I have trodden the winepress alone, and of the peoples not a man was with me; and I have trodden them in mine anger, and trampled them in my fury, and their blood is sprinkled upon my garments, and I have stained all mine apparel. For the day of vengeance was in my heart, and the year of my redeemed had come. And I looked, and there was none to help; and I wondered that there was none to uphold: and mine own arm brought salvation unto me; and my fury, it upheld me. And I have trodden down the peoples in mine anger, and made them drunk in my fury; and their blood have I brought down to the earth” Isaiah 63:1 - 6. The day of vengeance was in His heart, and the year of His redeemed had come. It was the King of Israel who punished Edom. Here we are warned not to exercise a gift in order to distinguish ourselves and be known among the saints in that way.
— “As unknown, and well known; as dying, and behold we live; as disciplined, and not put to death; as grieved, but always rejoicing; as poor, but enriching many; as having nothing, and possessing all things” 2 Corinthians 6:9,10. It is in that spirit that we should be found, is it not?
— In the book of Ecclesiastes, the poor wise man delivered the city by his wisdom, in the face of those who had much pretension — like the “chiefs” and “kings” of Edom. Whence does deliverance come, if not from this spirit of poverty?
— The saints will not be edified by a spirit of [p. 220] pretension. It is in the spirit of humility and poverty that the Spirit develops the testimony, as the Lord said, “I am in the midst of you as the one that serves” Luke 22:27. “But let the greater among you be as the younger, and the leader as he that serves” Luke 22:26. Having spoken of these necessary tests, the apostle traces the outline of the divine operations: and they are divided into three: there is that which depends on the Spirit, and that which depends on the Lord, and that which depends on God.
— You are speaking of verses 4, 5 and 6, are you not? “But there are distinctions of gifts, but the same Spirit; and there are distinctions of services, and the same Lord; and there are distinctions of operations, but the same God who operates all things in all”.
— We see then how great are the thoughts which are before us, since the three Persons of the Godhead are working; and They are working on the principle of an infinite unity. It says that there are distinctions of gifts, but the same Spirit. There are distinctions in these gifts, but all tend to unity. There are distinctions of services, but all the services depend on the same Lord. If we have a gift, we are at the same time servants. The Holy Spirit leads us in the exercise of our gifts: there is therefore spiritual power. But then the Lord intervenes; His authority has to be recognised in it, for these gifts are developed in services. Then, there are distinctions of operations. The operations lead to these results. All these operations depend on God. One plants; another waters, but God gives the increase; it is God who operates all things in all. Everything harmonises in the great field of divine operations, so that there may be a great result according to God. One service may be linked with another, but it leads to a great end according to God who “operates all things in all”. There is no doubt that in the creation of the physical [p. 221] world, various influences may have been employed, but the great result is one and the same thing. When we consider the immensity of the bodies that exist in the universe and the immense extent of their influence, we see how necessary it is that all should depend on God, because the influences act and react, but the result is one whole. It is the same in the moral system where those who compose it are characterised by individual influence, how necessary it is that we should be subject and dependent on God, in order that our services may all tend to one great end; that is to say that the little part that I provide belongs to the great system of operations, and my desire is that my part should be in keeping with the whole.
— So Paul uses the illustration of building, because it is a question of the hewn stone which has its place beside another.
— Does love reign behind all these operations?
— I think that is what comes out in chapter 13 — “a way of more surpassing excellence”. Chapter 12 gives us light as to the organism. Chapter 13 is the power for movement in us. In chapter 14, there is the functioning, and what is essential is intelligence.
— “To each the manifestation of the Spirit is given for profit”.
— Then we have this list which includes the word of wisdom, the word of knowledge, faith, gifts of healing, operations of miracles, prophecy, discerning of spirits, kinds of tongues, interpretation of tongues.
— Do we see miracles in our day?
— The power is here in the Spirit, but miracles are not necessary.
— Mr. T. has said that these particular gifts (such as the operations of miracles) are like the church bells to call the congregation, and when it is gathered, the bells are no longer needed.
— [p. 222] If a Christian went into heathen countries now, would it not be the time of miracles for him?
— I have heard of it, but they are not necessary in the assembly.
— The gifts of miracles were rather to draw people together. In the assembly, it is a question of edification.
— We see in chapter 14 that the gift of tongues was rather a sign for those who did not believe.
— What is the greatest gift to be desired?
— Prophecy. At the beginning of chapter 14 it says, “Be emulous of spiritual manifestations, but rather that ye may prophesy” 1 Corinthians 14:1.
— The prophet is the one who can present the mind of God.
— That is what we all need!
— What are we to understand by “every woman ... prophesying” 1 Corinthians 11:5?
— The woman might communicate the mind of God. It says that Philip had four daughters who prophesied. It does not say that they were prophetesses, but merely that they prophesied. “This man had four virgin daughters who prophesied” Acts 21:9. They were not on the list of prophets, but they prophesied: they communicated the mind of God. I believe that the prophets who were formally recognised were men; however, it says that these four daughters prophesied, and if the mind of God is communicated in that way, it must be accepted.
— They cannot prophesy in assembly.
— Women are to be silent in the assembly.
— Then in what sense can they prophesy?
— In the passage where the daughters of Philip are spoken of, they would have prophesied individually of events to come; it does not mention what they said, nor even that they said anything to Paul. Agabus was there — “a prophet named Agabus” (Acts 21:10) and it was he who told what would happen to Paul.
[p. 223] It seemed to be a characteristic feature of Philip’s house; it was his own house. He himself was an evangelist. Where evangelical power and its results are found, it is most necessary that there should be prophecy, because the mind of God must be brought in when you have a certain number of converted persons.
— Immediately after redemption — the Red Sea — you have at Horeb the thoughts of God as to the tabernacle; they are necessary to a redeemed people.
— In the list that is given here, we have first apostles, and then prophets.
— The fact that the woman is commanded to keep silence in our assemblies might result in a lack of exercise; the sisters might lose the sense of exercise. But Scripture provides sisters with a great sphere, even for prophesying. You see how Priscilla, in her faith with her husband, was able to be useful, in her right place, to a great preacher like Apollos. If she takes her place in subjection, a woman may be used by God in a wonderful way. We have, in Anna, the formal title of prophetess, but she belonged to the old economy. It was the same with Miriam, and with Deborah. It is wonderful to see how Scripture holds us, so to speak, in balance; and the divine intention is that things with us should be in faith, in a living way, so that each sister may be available to the Holy Spirit. “All these things operates the one and the same Spirit, dividing to each in particular according as he pleases”.
— You think that this results from the fact that “we ... have all been given to drink of one Spirit”.
— That is what is said immediately after, Mr. F. “For even as the body is one and has many members, but all the members of the body, being many, are one body, so also is the Christ. For also in the power of one Spirit we have all been baptised into one body,
[p. 224] whether Jews or Greeks, whether bondmen or free, and have all been given to drink of one Spirit”.
— “So also is the Christ”. There is the secret of all that!
— And then, “in the power of one Spirit we have all been baptised ... and have all been given to drink of one Spirit”.
— Is the one for our deliverance and the other for our enjoyment?
— Baptism with water separates us from the world positionally; but the baptism of the Spirit separates us from the world in power. Baptism is the act of another, and it is to the end that we should all be merged or absorbed into one body. It is the Lord who baptises us; but in order to show that we enter into the thing that we enjoy ourselves, it says, “We ... have all been given to drink”.
— The fact of drinking expresses satisfaction.
— It is the Lord who baptises us, but when can we say that we enter into it?
— We enter into it when we receive the Spirit, and we see how we can enjoy it together as brethren. It is remarkable that our physical bodies are so constituted that there is much enjoyment incidental to the functions of the body. How much pleasure is procured to us by seeing, by hearing, by smell, by taste! God, in His great goodness, has made things in this way as compensation in nature. God would have us understand that in creating He was not hard or severe; He was good, and everything continues, in the physical creation, with a certain sense of enjoyment. No doubt, sin has spoilt everything; but at the outset the idea was such; and when we apply the principle to what God has shown in redemption, we see how the thing is developed. “We ... have all been given to drink of one Spirit”; having part in the thing, we enjoy it.
— [p. 225] The same principle that governs the unity in the Godhead is going to be witnessed in the body.
— “God is love” (1 John 4:8), and love is at the foundation of everything. The apostle presents the figure of the body to show, in the first place, that no member ought to isolate himself. The foot cannot say that it does not belong to the body because it is not a hand. And then, one member cannot say to another, ‘I have no need of thee’. Of these two cases, the first applies to each one of us; a brother could not isolate himself and say, I do not belong to the body. In the second case, I might say to a brother: I have no need of you.
We have prolonged the meeting a little, but it was for the benefit of many brethren who have come a distance. The thought of this chapter 12 is to preserve us from the spirit of independence which would separate us from the body, and from the clerical spirit that would do without certain ones. It speaks of consideration for those that are weak — “But much rather, the members of the body which seem to be weaker are necessary; and those parts of the body which we esteem to be the more void of honour, these we clothe with more abundant honour; and our uncomely parts have more abundant comeliness; but our comely parts have not need”. It is a most beautiful feature, that those that are weak and do not appear necessary should be clothed with more abundant honour. Paul applies all that he has just said to the local company at Corinth. “Now ye are Christ’s body, and members in particular”.
— Was the company at Corinth Christ’s body?
— There, they were characteristically Christ’s body. The thought of God is that there should be a vessel in which Christ is expressed. As we said at Valence, the divine idea is that there may be a vessel, in each locality, for testimony and for service. It is set up,
[p. 226] according to these chapters, in intelligence and dignity.
— The thought was that there should be here a complete representation of Christ in each locality. Now we cannot hope to have a complete representation in a large town. All that we can do is to take these chapters as light, and to seek to walk in that light, doing it in such a way that the light operates in those who are walking together.
— Can it be said that in verse 26 there is evidence that we realise our place in the body? “If one member suffer, all the members suffer with it”.
— Quite so. It is easier to suffer with a member than to rejoice with him; and that is humbling.
— Why, Mr. T.?
— Because we are lacking in love. If we had more love we should rejoice when God honours a brother. “If one member be glorified, all the members rejoice with it”. If God glorifies one of us, God is testing me myself to see if I can rejoice with him.
— And I cannot rejoice with someone who is morally greater than I, if I have not first rejoiced in Christ.
Reading with J.T. at Bronac (Haute-Loire), 15th May, 1926, morning.