HOW WE OUGHT TO RECEIVE THE WEAK
[p. 7] HOW WE OUGHT TO RECEIVE THE WEAK
Proverbs 30:29 - 31; Romans 15:1 - 7
— Our subject this morning was the kingdom as it is presented to us in Christ, when He said to Pilate that He was born to be King. We considered Melchisedec, Moses and David, as illustrations of what the king is and of the kingly office which is presented to us perfectly in Christ. In virtue of the position of Christians with relation to the King, the kingly features seen in Christ ought to be reproduced in us. It is not merely a question of the position and office which they involve, but of moral power which accompanies the one and the other, so that we learn to act in a manner suitable to the King. In the book of Proverbs, we see how this moral power is developed in the kingdom. The four things that have a stately step are presented to us in the order in which they are reproduced in the Christian. The lion represents the believer who has been made courageous, so that he confesses with his mouth that Jesus is Lord. The smallest believer in Christ does not fear opposition. The lion “turneth not away for any”. It is in this way that kingly features begin to show themselves by this courage in face of opposition. Then there is the war-horse. The lion does not fear opposition, but a war-horse goes forward to attack. “He goeth forth to meet the armed host ... neither turneth he back from before the sword ... . He swalloweth the ground with fierceness and rage, and cannot contain himself at the sound of the trumpet: At the noise of the trumpets he saith, Aha! and he smelleth the battle afar off, the thunder of the captains, and the shouting” Job 39.
— Was Mordecai an illustration of the lion, when it is said that he bowed not, nor did reverence before Haman?
— [p. 8] Yes, just so. It is said that the righteous is bold as a lion. The lion, in the presence of opposition, gathers fresh forces which support him to go further; and then, he can attack as a war-horse. The lion becomes the war-horse. He discerns where the enemy is attacking, where the brethren would be inclined to let the truth go, and he attacks. The war-horse does not act independently, but he acts in connection with the line of battle; he is controlled. He receives the command of the captains, all the orders given; he learns to be controlled; he takes his place under control and not in independence. Like the men of war who came to David, to Hebron, they know how to keep rank in battle array.
— In Colossians it says, “Seeing your order, and the firmness of your faith in Christ” Colossians 2:5.
— That is what is seen in the epistle to the Philippians: “In order that ... I may hear of what concerns you, that ye stand firm in one spirit, with one soul, labouring together in the same conflict with the faith of the glad tidings; and not frightened in anything by the opposers” Philippians 1:27,28.
— We have then the he-goat which represents one who learns to withdraw to be alone with God. The he-goat represents someone who has become fully developed in withdrawing to be with God, as Moses was with God on the mountain. Then, in result, we have kingly power; none can rise up against the king: when Moses came down from the mountain, he had against him all the thousands of Israel, who were in the wrong; and he resisted the whole camp. There is the lion, the war-horse, the he-goat and the king against whom none can rise up! He was a man characterised by great moral power.
— All this is developed in the book of Numbers, in chapter 21, after the brazen serpent, that is to say after the reception of the Holy Spirit typically.
— [p. 9] It is always in the power of the Spirit alone that we can realise these things.
— After the reception of the Spirit, presented typically in chapter 21, where it is said, “Rise up, well!” the people begin to move, take cities, overcome difficulties. Then comes Balaam, who wanted to curse the people, but he is obliged, in spite of himself, to express the thoughts of God towards the people. The principal subject of Balaam’s first discourse is separation: “It is a people that shall dwell alone, and shall not be reckoned among the nations” Numbers 23:9. Then, in the second discourse, it is said, “Jehovah his God is with him, and the shout of a king is in his midst” Numbers 23:21. That is what results from separation. In order to hear the shout of a king, separation must be accepted and maintained. In Balaam’s third discourse it is said, “His King shall be higher than Agag, and his kingdom shall be exalted” Numbers 24:7. The King of Israel, Christ, is higher than the greatest man according to flesh. The believer, viewed in his position in relation to the King, is greater than the greatest of this world. A man who has the Spirit of God, and leaves Him free to act, is greater than the most intelligent of this world. None can rise up against the king. “The shout of a king” — a song of royal triumph is heard among the people of Israel; this shout comes from a people who have typically received the Spirit.
The Lord Jesus was not only down here as the King after God’s own heart, but all the features of the king have been manifested in Him. All the features characteristic of the kingdom have been manifested in Him as Man. He went about doing good, delivering all who were under the power of the enemy, and His disciples, after His departure, had the same power and acted likewise.
— “The kingdom of God is not eating and drinking,
[p. 10] but righteousness, and peace, and joy in the Holy Spirit” Romans 14:17.
— In the epistle to the Romans, the truth of the kingdom is presented in connection with us, and is developed. In chapter 13 it is the kingdom of men, magistrates, rulers, the authorities that exist and whom we respect; but in chapters 14 and 15 it is a question of the kingdom of God. So we find in chapter 14 the truth of the kingdom which is not eating and drinking, but righteousness, peace and joy. If the features of the kingdom are in some little measure developed with the believer, the result will not be his own exaltation. We read that those who are strong ought to bear the infirmities of the weak, and not to please themselves. The more the features of the kingdom are developed in us, the more we shall be characterised by humility. Without that, one would be disposed to think oneself of some importance. Like Christ, I ought to be meek and lowly in heart, “for the Christ also did not please himself”. In chapter 15 it is a question of displaying this kingly power by the way in which we receive those who come to us. At the beginning of chapter 14 it says, “Now him that is weak in the faith receive” (Romans 14:1), which means that if kingly power is developed in me, I ought to use it for the encouragement of the weak. David shone in the way in which he received those who came to him. In chapter 12 of the first book of Chronicles, it speaks of those who came to David in three different positions: first at Ziklag, secondly in the stronghold in the wilderness, thirdly at Hebron.
Ziklag answers to the epistle to the Romans, where the truth is developed that everything has been lost by sin, but that everything has been recovered. Those who understand that will never be discouraged. Ziklag was the darkest day in David’s history. He wept until he had no more power to weep (1 Samuel 30:4), yet David had a great deal of power to weep.
[p. 11] Then it says that David strengthened himself in Jehovah his God (verse 6). He recovered all. That is Ziklag. One who has come to Christ at Ziklag will never be discouraged.
Those who came to David in the stronghold in the wilderness were not discouraged either. There was nothing for them according to flesh, in the wilderness; but they had the protection of the stronghold. That is the first epistle to the Corinthians, the fellowship.
— We enter into the kingdom, and by that means we are prepared to enjoy the fellowship.
— The stronghold means protection. Salvation is in the stronghold. The name of Jehovah is there. “The name of Jehovah is a strong tower: the righteous runneth into it, and is safe” Proverbs 18:10.
Hebron suggests what is outside the world. It says that Hebron was built seven years before the greatest city of the world, Zoan in Egypt; Numbers 13:22. At Hebron we breathe an atmosphere in which all that is of the world, of Egypt, has no place. That is the epistle to the Colossians.
— With regard to David, who was at Ziklag and wept, would there be a similarity to Gethsemane? “His sweat became as great drops of blood”.
— Yes, there is a great analogy. All was indeed lost at Gethsemane, but the true David has recovered all; where everything appeared to be lost, in reality everything was gained.
There are the features which mark those who are really gathered around Christ! These features mark those who are specially named in connection with Hebron. There were only priests: prayer is a characteristic feature of the epistles to the Colossians and Ephesians. All that is before us in Colossians and Ephesians is so great, so high, so wonderful, that one feels that only the power of God can hold us up. It is so great that only prayer can maintain us in the presence of it all. When we arrive at Hebron, we [p. 12] fall on our face to the earth; we are in the presence of what is wonderful, outside the world, far above the world and its glory. We fall on our knees to worship: we take off our shoes. “For this reason”, says Paul, “I bow my knees to the Father” Ephesians 3:14. Jehoiada and Zadok (1 Chronicles 12:27,28) are the two priests named as having come to David to Hebron. In all the various positions that he filled, David received those who came to him. It is a matter of our learning to receive in kingly dignity. We have to discern whether those who come and wish to be received have faith. It is a question of him that is weak, but in faith. And he that has faith, even if it may be small, has no place outside the circle; his place is within and not without, although his faith may be weak. David had captains of hundreds. He that is weak cannot be a captain; nevertheless, his place is within.
— It says, “Receive (him), not to the determining of questions of reasoning” Romans 14:1.
— It is a matter of our reflecting heaven in the way in which we receive those who draw near. It says, “Receive ye one another, according as the Christ also has received you to the glory of God” Romans 15:7. It is according to the dignity of the anointing: “the Christ” is the Anointed.
— It is very important not merely to receive, but to receive “as the Christ”.
— What is the difference between the kingdom and the assembly?
— In the kingdom we have protection, salvation. The assembly receives into its bosom those who come. The assembly ought to be down here as a reflection of heaven. When Saul of Tarsus was to be received the heart of Christ was willing to receive him and He received him royally. He prepared Ananias to receive him in a heavenly manner. Christ teaches [p. 13] us how we can and ought to receive the weakest who has faith, and who consequently acknowledges the authority of the Lord. Although weak, he is a brother. All that calls for spiritual discernment. If the moral features of the kingdom are developed in us, we shall have discernment. The object of the book of Proverbs is to produce in us what we have at the end of the book, as to the woman in whom her husband can confide — the woman of worth. “The heart of her husband confideth in her” without reserve. The Lord expects us to know how to receive those whom He has Himself received. They must not be left out in the cold, but received into the assembly, if they have faith. All the faith and intelligence one has should be available to the one who wishes to be received. The children of Benjamin and the children of Judah came to David. “And David went out to meet them, and answered and said to them, If ye come peaceably to me to help me, my heart shall be knit unto you; but if to betray me to mine enemies, seeing there is no wrong in my hands, the God of our fathers see it and rebuke it” 1 Chronicles 12:17. Those who came here — Benjamin and Judah — were David’s kinsmen. They were outwardly in relation with David. But they must be examined. It is very serious, for there is a risk of danger: those who, by birth and education, have been amongst Christians all their life, might take their place without there having been a work in their heart.
— The great question is: Have they received the Holy Spirit?
— “And the spirit came upon Amasai, the chief of the captains, and he said, Thine are we, David, and with thee, thou [p. 15] son of Jesse: Peace, peace be to thee! And peace be to thy helpers! For thy God helps thee. And David received them, and made them chiefs of bands”, 1 Chronicles 12:18.
— That answers to Romans 10:9: “If thou shalt [p. 14] confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God has raised him from among the dead, thou shalt be saved”.
— No one can say, “Lord Jesus”, except by the Holy Spirit.
— That is of all importance. The great question there, is: “Did ye receive the Holy Spirit when ye had believed?” Acts 19:2.
— Are there some who might have faith, without having received the Holy Spirit?
— If there is really faith in Christ, there is the Holy Spirit; but that is a matter to be looked into. It is said of Simon the magician that he believed Philip when he preached; but when Peter and John went down from Jerusalem, they discerned that there was nothing at all in him: “Thou hast neither part nor lot in this matter, for thy heart is not upright before God” Acts 8:21. His intelligence alone had been affected.
— One who has received the Holy Spirit opens his mouth to praise.
— He cries, “Abba, Father”.
— When we have received the Spirit and are under His control, we are not satisfied only to be Christ’s, but we desire to be with Him and with those who are faithful, who wish to serve Him and are subject to Him. We read that the men of war “came with a perfect heart to Hebron” 1 Chronicles 12:38.
— It says that the Spirit came upon Amasai, the chief of the captains. The demons believe and tremble, but the question is: Have you the true faith, and have you received the Holy Spirit? David tested them, for fear there was a traitor among them: “But if to betray me to mine enemies, seeing there is no wrong in my hands, the God of our fathers see it and rebuke it” 1 Chronicles 12:17. And the Spirit answered by Amasai: “Thine are we, David, and with thee, thou son of Jesse: Peace, peace be to thee! And peace, be to thy helpers! For thy God helps thee” 1 Chronicles 12:18. They do not seek to have importance and to take a place, but they recognise those who help David, so that David cannot do other than say to them: Come in! He could not leave them outside.
— That shows the seriousness of the thing. That is why it says in Romans 15:7, “to the glory of God”.
— “According as the Christ also has received you to the glory of God”.
— That is the reason why faithful doorkeepers are necessary.
— Peter and John, at Samaria, are typically doorkeepers. They find that Simon the magician has no part in this matter; and they will not have his money. On the other hand, Ananias, knowing who Saul of Tarsus was, would have left him outside. If one is not in this spirit of the kingdom, in a kingly spirit, one may leave outside someone who might be very useful. A person who has faith and who acknowledges the lordship of Christ ought to be admitted into the circle; but it would be good to ask him: Why do you wish to be received? Mr. Stoney, when quite young, came to some old brethren, saying to them: I must be among you. But they were afraid, like Ananias, and said to him, Do you know what you wish to do? Have you faith, to take such a decision? He answered them, Faith or no faith, I must be among you! Then they said to him, Come in! He was evidently with them at heart.
— When the two disciples came to the Lord Jesus, He did not receive them without asking them, “What seek ye?” “And they said to him, Rabbi, where abidest thou?” John 1:38.
— It is very blessed to see that the Lord has shown the way in which we are to receive others, to Peter in connection with Cornelius, to Ananias in connection [p. 16] with Saul. If there is joy in heaven over one sinner that repents, there ought to be joy in the assembly for the same reason, glad as we are to be able to appreciate the work of God in a heart, and to receive the one in whom it is manifested.
Reading at St. Etienne, 1st May, 1926, afternoon.