THE ANOINTED VESSEL (8)
[p. 246] THE ANOINTED VESSEL (8)
— In our last reading we read chapter 12. We saw how the epistle brings us up to the thought of the anointed vessel, that is to say the saints of a locality viewed in a collective way. The figure of the human body is used to bring out our dependence upon one another, in order that we may be preserved from clericalism on the one hand, and independence on the other. God had indicated, in the distribution of the gifts, that although there is variety, there was unity. Chapter 12, verse 28 gives us, so to say, a résumé of all the gifts. It says, “And 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” 1 Corinthians 12:28. Such is the order in which they are given; it is the order of their importance, the last mentioned being that of tongues.
— Would that be the least important?
— It seems so.
— The first three remain to the end, spiritually, not officially.
— The epistle to the Ephesians gives us the list of the gifts which are to remain down here as being spiritual gifts: apostles, prophets, evangelists, shepherds and teachers. These are the spiritual gifts under four characters: shepherds and teachers go together as one gift. Evangelists are omitted in the epistle to the Corinthians.
— What would be the difference between the epistle to the Ephesians and that to the Corinthians in that regard?
— It says in verse 4 of chapter 12, “But there are distinctions of gifts, but the same Spirit” 1 Corinthians 12:4. Strictly [p. 247] speaking, in the epistle to the Corinthians, it is God who has placed the gifts in the assembly; 1 Corinthians 12:28.
— And in verse 11? “All these things operates the one and the same Spirit, dividing to each in particular according as he pleases” 1 Corinthians 12:11.
— Here it is not a question of the gifts, but of the members, of Christians individually. Generally in Corinthians, all comes from God. The order in which God has been pleased to give the gifts is remarkable. So, you have “first”, then “secondly”, then “thirdly”, and so on. Divine order is a characteristic feature of the epistle to the Corinthians. In that way, there is room in the assembly for that which is superlative, that which is very excellent. What is specially of God, as being better than the rest, is to be recognised. For example, we have in chapter 11 the order in creation: God, Christ, man, woman. There is no doubt that what corresponds to that order is seen also with the angels; even Satan’s rank is recognised: it says that “Michael the archangel, when disputing with the devil he reasoned about the body of Moses, did not dare to bring a railing judgment against him, but said, The Lord rebuke thee” Jude 9. It is important not to lose sight of that in the assembly, because that is what will keep us from a clerical spirit. On the other hand, he that is greatest among us is to be the least. A right balance is preserved in the assembly. We must, however, recognise what comes “first”, “secondly ... .. thirdly”, etc. We have therefore to recognise what God has placed among us. If there are those who have moral power by virtue of their experience with God, who have prominent gifts, they must be recognised. One who neglects divine order so manifested, ignores not man but God.
— In the gospel of Luke, when the Lord chose the apostles, they are named in order.
— Yes. That is an important remark, for it was not only a matter of the sovereign choice of the Lord.
[p. 248] In choosing Paul, God did not wish the apostles to be set aside. That is what the Corinthians were seeking to do, and the apostle is obliged to bring forward his moral qualities. He was ashamed to do it, but he was compelled to, in order to withstand the effort of the enemy.
— He said it was folly to speak of them.
— So in the second epistle to Timothy he says, “That through me the proclamation might be fully made” 2 Timothy 4:17. The twelfth chapter has in view gifts or spiritual manifestations; their importance is fully recognised and the best are to be desired. But, before comparing them and bringing out how to exercise them in the assembly, the apostle says, “Yet shew I unto you a way of more surpassing excellence” 1 Corinthians 12:31. Before touching upon the subject of the exercise of gifts in the assembly, he desires that we should reflect on the way of love. The effect produced by love, with a believer, is to lead him to take the last place among the saints, and while possessing the most brilliant gifts, if I have not love, I am personally nothing. The apostle contemplates the possibility of speaking with the tongues of men and of angels, or of having prophecy, or of knowing all mysteries, or even having all faith, so as to remove mountains; but if I “have not love, I am nothing” 1 Corinthians 13:2.
— What is to be understood by the tongue of angels?
— The angels must have a great power of expression. We have a few hints with regard to the angels, but there are only a few things revealed to us. The Colossians were warned not to be occupied with what related to angels, inquiring into those things that they had not seen. This allusion in chapter 13 suggests that they had great power to express themselves. That which he says here about love covers a large extent and indicates a sphere in which it operates.
[p. 249] It is characterised by long patience, by kindness; it is not emulous of others; it is not insolent and rash, nor is it puffed up; it does not behave in an unseemly way, nor seek what is its own; it is not quickly provoked; it does not impute evil; it does not rejoice at iniquity but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. “Love never fails” 1 Corinthians 13:8. That is what covers the believer in all his relations. There are things that we could not regard as criminal which, however, are not of the nature of love.
— Love is the life of God manifested down here; it adapts itself to all the exigencies of the present scene.
— If we wish to express it, we must study love in Christ.
— Do you think the tongue of angels might be seductive? Those who transform themselves into angels of light have much eloquence, but nothing of God.
— Can it be discerned if a gift is truly exercised in love?
— If we know love, we discern where it is, everywhere. If a man exercises his gift in order to make himself prominent, that is not love. That becomes a test. The apostle would have been able to test everything at Corinth. Love would be seen with a person who was fully developed spiritually. He says, “When I was a child, I spoke as a child, I felt as a child, I reasoned as a child” 1 Corinthians 13:11. That appears to allude to what they were themselves. He says, “When I became a man, I had done with what belonged to the child” 1 Corinthians 13:11. To act as a child would include the thought of acting for one’s own aggrandisement among the saints.
— Would there not be the touchstone in chapter 13 edification?
— If there is love, there is edification.
— “Follow after love”, he says. Love is, so to speak, on the throne among us; and the apostle presents it in its abstract perfection. Love becomes then a touchstone among the saints, to test all that is said and all that is done; and it is the essence of all life and all enjoyment for time and eternity. It must be observed that it is the only thing that abides.
— Do you not think that one who does not serve in love must go, sooner or later? He does not abide.
— But love abides.
— We have the thought of the bondman who loves his master; he does not wish to leave him. “I love my master, my wife, and my children” Exodus 21:5.
— It is thus that the Lord has shown the excellent way.
— What are we to understand by speaking, praying and singing with the spirit and with the understanding? What is the difference between acting “with the spirit” and acting “with the understanding”?
— The word ‘spirit’ does not refer to the Holy Spirit. It is my own spirit. Your spirit is that which puts you in direct relation with God. It is by means of your spirit that you express your emotions, for in the presence of God I should be able to have emotions towards Him. By virtue of that emotion I shall desire to speak to Him in an intelligible manner in the assembly. I must therefore take account of my understanding to see if what my emotions suggest to me is in accord with what is taking place in the assembly at that moment. If my understanding teaches me that it would be better not to speak, I am silent till the moment comes.
— The spirit would be rather in relation to God, and the understanding to edification, to the saints.
— It is necessary to weigh what would be for edification and what would be orderly. Spiritual understanding is therefore the principal feature in this chapter. In the house of God, one ought not to [p. 251] speak at random and without reason. In a lunatic asylum, everyone speaks without regard to what others are thinking, saying or doing. It says in verse 23, “If therefore the whole assembly come together in one place, and all speak with tongues, and simple persons enter in, or unbelievers, will not they say ye are mad?” As we see further on, the prophets are to prophesy one by one, but “let two or three prophets speak”. Then, if “some unbeliever or simple person come in, he is convicted of all, he is judged of all; the secrets of his heart are manifested; and thus, falling upon his face, he will do homage to God, reporting that God is indeed amongst you”.
— If God is there, He will be seen.
— The interior of the tabernacle was overlaid with gold; all was to speak of God.
— In the assembly of God, what is essential is that He is there, seen in the power and order in which things are done.
— There must not be confusion.
— In the light of this chapter, we come together in one place “in assembly”. We have our spiritual emotions, for we are in spirit in relation with God; but one must not give expression to all one’s spiritual impressions at once. If you wish to give out a hymn, you will give it out according to your spiritual emotions, and you will give it out having regard to what is taking place. You will sing with the spirit, but also with the understanding.
— When the Lord addressed the Father at the end of Matthew 11, it says, “At that time” Matthew 11:25. You have the Lord’s holy emotions towards the Father, but it says, “At that time”. The Lord is the Model. His emotions towards the Father were governed by the suitable moment.
— It says that after the Supper, they sang a hymn. There was perfect order.
— [p. 252] In verse 23, then, order and understanding are lacking; but in verse 24, they are there.
— Is it the Spirit of God who suggests spiritual emotions to our spirit?
— Not necessarily. The assembly is composed of intelligent persons. The thought of God is to have sons before Him, although that is not the subject in the epistle to the Corinthians. What is done is done by persons who have been made free and intelligent in His presence. In Romans 8, we have received the Spirit of adoption whereby we cry, “Abba, Father” Romans 8:15. The person who speaks, and whom God hears, is a son. Romans 8 shows that it is by the Spirit that we speak to God. It is we who do it; that is why our spirit enters into it. In that eighth chapter of Romans, “The Spirit itself bears witness with our spirit, that we are children of God” Romans 8:16.
— In her song, Mary says, “My spirit has rejoiced in God my Saviour” Luke 1:47.
— When does this chapter have its application among us?
— I believe it is a continuation of chapter 11. It says, “If therefore the whole assembly come together in one place”, that is to say, If all the brethren in a locality come together into one place. That would be in continuation of verse 20 of chapter 11: “When ye come therefore together into one place” (1 Corinthians 11:20), chapter 11 having in view the Lord’s supper, and contemplating the saints as together. I believe that governs the whole of this chapter. What we have in chapter 14 may take place during the week.
— It may well be that in chapter 14 we have not the Supper.
— It would be rather a question of ministry for edification. I believe chapter 14 governs all the part one takes in the assembly, which would even cover chapter 11. So you have in verse 26, “Whenever ye come together”. The expression “in assembly”
is omitted. “Whenever ye come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation”. There is a reference to what each one possesses. We do not come empty. That which each possesses in his soul is what the Lord takes to make use of; and then He operates by means of the understanding that each possesses. He says, “My assembly” Matthew 16:18. Here, it is the assembly of God. God operates by means of the understanding of each.
— It may be that one brings what he has received as being with God during the week.
— In the Old Testament, it speaks of the tithe which each one was to bring. In Malachi it says, “Bring the whole tithe into the treasure-house, that there may be food in my house, and prove me now herewith, saith Jehovah of hosts, if I open not to you the windows of the heavens, and pour you out a blessing, till there be no place for it” Malachi 3:10. The principle is that we have something. We do not come together as empty vessels, but we have something, and God uses it. Coming to the meeting, I may have a very imperfect thought. I come, and I stand up, and God is there to help me to amplify it. The question is, What have I, to begin with? It is a matter of having something: “Each of you has a psalm”. Now, we must use our intelligence. “If anyone speak with a tongue, let it be two, or at the most three, and separately, and let one interpret”. There must not be too much; it is good to have a little, but not too much. Two brothers are not to speak at once, but each in his turn, and one is to interpret; “but if there be no interpreter, let him be silent in the assembly, and let him speak to himself and to God”. Then, the apostle comes to the prophets: “Let two or three prophets speak, and let the others judge”. God has special consideration for us, in these limitations, for the saints are limited as to their capacities.
[p. 254] Although prophecy is blessed, it is to be delivered in a restricted way.
— It is a principle connected with the testimony of God in this world, because it says in Job that God used weight and measure.
— A brother might say, I had something to say; I had to say it: and I could not sit down. But you should have been able to sit down, because the spirits of prophets are subject to prophets. There is perhaps another brother who has something, and the brethren ought not to be deprived of it, because it is something that comes from the Lord. Therefore in exercising our spiritual intelligence, we make room for others.
— There is a man who has a revelation from God. I must give place to him.
— What is a revelation from God?
— Some new thoughts.
— We were speaking of the temple and of the body. Your spiritual intelligence regulates rightly your contribution in the temple, and your contribution in love finds its support in the thought of the body. The two thoughts — that of the temple and that of the body — are found expressed here.
— Would you say that such meetings have been given up because the limits in which they are given in the Scriptures have been exceeded?
— The saints in a given locality are those who know one another best, and in that case the functioning of this chapter is easier. When they come together from various localities, the saints do not know the measure of others so well. When it is a question of the saints of one locality, they know one another so well that they discern if someone has a revelation.
— It is not only for edification, but also for prayer and for praise.
— The meeting for prayer is based on the same principles.
— [p. 255] Do you think that, if it is a matter of a district meeting, it would be better to leave it in the hands of those who are gifted and who have the confidence of the saints?
— It is perhaps a sign of weakness, that we have to do that; but we must accept the situation and act accordingly. Verse 26 does not say, ‘When the whole assembly is together’, but “Whenever ye come together”. We prove how little we are in touch with one another in our spirit, and how little we know our measure. The Corinthians had written to the apostle on this point, and in developing it he lays stress on the gifts of prophecy, and finishes the chapter, “So that, brethren, desire to prophesy, and do not forbid the speaking with tongues. But let all things be done comelily and with order”. That which might be regarded as being of least importance is not to be set aside. All is to be taken into account, however small it may be.
— An important gift does not exclude a lesser.
— At the end of the first epistle to the Corinthians, it says that one star differs from another in glory.
— But love is necessary to realise these thoughts. Exercise is indispensable for each one, and each has received some gift of grace.
— “At the most three”, it says. What do you think, if there are four?
— It is disorder. “Let all things be done comelily and with order”. The limit given is the consideration of God for the saints. God would not wish there to be too much to take in.
Reading with J.T. at Bronac (Haute-Loire), 17th May, 1926, morning.