TWO OR THREE OF THE ASSEMBLY
[p. 388] TWO OR THREE OF THE ASSEMBLY
Ecclesiastes 4:9-12; 2 Kings 2:6-8; 2 Kings 2:11,12; Matthew 18:19,20
It is because of the use of the word “two” that I have read these scriptures. The passage in Ecclesiastes is in keeping with the teaching of that book. It is one of Solomon’s productions. He is the preacher, which term would imply that he had the formation of assemblies in mind. In these days God has helped in forming assemblies, or as we call them meetings of the saints; and the enemy has retained the idea of the word “assembly” and attached it to imitations formed by those who, contrary to the truth, have separated themselves; but what is according to light stands, and this book contemplates assemblies formed according to God.
This passage is characteristic of the book: “Two are better than one; because they have a good reward for their labour”. Their labour is not wasted. Indeed the result of their labour is “a good reward”. We cannot say at any time that toil is lost, because there are profitable results. The principle of the numeral “two” lies at the root of all assemblies formed according to God, and it is a golden thread running through the Scriptures; an illustration is in what we get here, that two are better than one. God Himself is the first to remark that. He refers to Adam as alone. The interval between the creation of Adam and Eve is not exactly stated. She is said to have been built as formed alone, but taken together both she and Adam are spoken of as having been created; “male and female created he them” (Genesis 1:27). Under the term Man God created them; for that term covers both. There is a dual formation. The idea of Man is seen in that dual sense. In the purpose of God it was not intended that man should by himself represent the idea of humanity. The history of creation shows that God had the dual idea in His mind, and they [p. 389] are under the same head. The second thought is the woman, for Adam was not made for her; she was made for him. The time between the two formations is not given, as I said, but it certainly was measured by God. Adam was clearly to have experience alone. In a moral sense each has to understand the thought of being solitary. The man in John 9 was cast out; he was alone. He was like a sparrow on the housetop; as the Lord likened Himself. He was alone, but not long alone. The Lord knows each one’s experience and how long he can stand; most cannot stand very long. If anyone thinks he can, he is mistaken and only exposes himself to the enemy. The Lord knew how to stand alone, and He felt for the man who had been cast out. We are told, “they cast him out”. It was not accidental; “they cast him out”. The Lord heard that they had cast him out and He found him. He was not left alone, as I said; for danger ever attaches to that. The Lord would keep him from falling; “able to keep you from falling” (Jude 24).
In referring to Adam’s loneliness God seems to base it on observation. I take it that He saw it was not good for man to be alone, but He did not remedy the condition at once. God speaks, and it follows that so it shall be. What is said stands authoritatively. We have it exemplified right down through the Scriptures after that. It is remarkable how God, after making that statement, caused Adam to name the creatures. In them Adam had not one his like. Even though he was left to himself he could determine that there was not one his like. God did not indicate the kind of person he needed. The voice that said, “It is not good that Man should be alone” immediately said, “I will make him a helpmate, his like” (chapter 2:18). When speaking of Adam and Eve I speak of Christ and the assembly, as the apostle says. He does not speak literally of Adam and Eve. They will never stand in eternity as Adam and Eve, as husband and wife; that relationship is terminated. The Lord Jesus says to the Sadducees, “Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (Matthew 22:29). So that marriage in a literal sense ceases; but Paul says, “This mystery is great, but I speak as to Christ, and as to the assembly” (Ephesians 5:32). If we bring in Christ and the assembly we are on sure ground; ground that is eternal, which is the divine thought, but it is Christ and the assembly, and so we have to look at two; a divine thought in Genesis 2. What comes out is that they shall be one flesh. That refers to Christ and the assembly; not that it has no application in a literal sense, but it is rather what is put together under the head of “One”, — “Two”, saith He, “shall be one flesh” (verse 31).
That beginning which is highly typical runs right through. Conditions arose which verified it constantly. We get such as Moses and Aaron, together a type of one Person; that is, Christ the Apostle and High Priest of our profession in one Person; in the old economy there were two, Moses and Aaron. There are many others we might cite. The idea that we should keep before us comes down to the formation of assemblies. Some of us like to have a large company, but in truth unless each of us learns to walk in unity with another we will not be of much use in a large company. We have to learn how to love the brother next to us; how to walk with him. That is how the principle is laid down in Exodus 12. The Spirit of God thinks of the neighbour next to you. You are to love him as yourself, Scripture says. The neighbour next to you shares the inheritance next to you; that is the bond; we share the land together. Another and I can meet together and the Lord will be with us. And two of us can pray together and what we ask shall be done unto us of our Father who is in heaven. These facts rob us of excuses for ceasing to meet together — of “forsaking the assembling of ourselves together” (Hebrews 10:25).
[p. 391] Now we see in this passage in Ecclesiastes how the thought works out. There is no loss of labour, no loss of time. Those who love one another will seek to be together, work together, and they will have a good reward, even though the meeting is very small; for according to the principle involved here, they have a good reward for their labour. For God never ceases to furnish recompense to those who suffer in this sense.
The next is, “For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, and who hath not another to lift him up!” Thus we can help one another as falls take place. In this connection I would stress the thought of walking with God, as Enoch did. There is no failure in him recorded. He would be wonderfully supported as walking with God, who is able to keep us from falling and to present us faultless in the presence of His glory. Enoch’s testimony was that he pleased God, and God translated him. David said of himself, God liked me and made me king over all Israel (1 Chronicles 28:4). How beautiful to have that experience — to have it said that God likes you! It is said, “Enoch walked with God” (Genesis 5:24). The Lord Jesus says, “Lo, I am with you alway” (Matthew 28:20). And then the balancing scripture is, “The Lord is with you, while ye be with him” (2 Chronicles 15:2). Each one can take that up with the utmost confidence, no matter what happens universally, nationally, in business, or in the family. If you are with God, He will never fail you. In the light of this if one with whom you walk fall, you will raise him up. This enters into care for one another in our local settings.
The passage in Ecclesiastes 4:11, goes on, “If two lie together, then they have warmth”. Here it is a question of getting heat. This is an allusion to radiation, to heat emitting from one body to another. This in a spiritual sense enters into the body of Christ. Spiritual persons afford heat to one another; and it multiplies. It is very comforting to find the radiation of heat among [p. 392] the saints; the cold north wind blowing without. The passage says, “how can one alone be warm?” This is spiritual, for one can be warm alone naturally, though two cause more heat proportionately than one. God would not think it worth while to write thus of mere natural things. He is teaching here the gain of living in relation to one another; how it affords the comfort of heat in a spiritual sense. Many young people are not comfortable, but this passage suggests the comfort of heat among those with whom we can walk — which you cannot have alone. We can work this out numerically; two can radiate heat, it is not scorching; it is for comfort. Let us therefore not get discouraged because of fewness; two are enough to give comfort.
If there are three all the better, for it goes on to say, “and a threefold cord is not quickly broken”. He extends it to three in connection with warfare, which is another contingency. It says, “if a man overpower the one, the two shall withstand him, and a threefold cord is not quickly broken”. Remember the basis of all this is “two”. “Two are better than one”. If conflict arises the same principle applies; but we must not be partisan. It is threefold; a third one in the bond is of especial value. They are all of one mind. The attack is not from one of them; it is from an outside person, and two would stand out, and a threefold cord is not easily broken. That is the crowning thought. It is unified strength; it is of supreme value in the gatherings of the saints. Three is an advance on two; it is full testimony, and what is stated of it as to unity would therefore govern any number. Unity according to God is in mind here. There is no idea of party feelings. Translated into New Testament language it is “two of you”, or “two or three”, as in Matthew 18. Two can withstand an attack; and then the threefold cord is an allusion to what is spun, a cord of three small strands which are put so tightly together as one whole, a figure of strong unity, and it “is not quickly broken”. It is like Rahab’s cord, it is to be trusted. It can be safely used to let a brother down “through the window” (Joshua 2:15).
The passage in Kings which I read is remarkable. It is a question of Elijah and Elisha coming on to more definite ground; coming on to spiritual ground. The two began at Gilgal, which is a fine starting point. There is more than one Gilgal, but the meaning is in the name. Elijah went with Elisha from Gilgal; it would imply, We are judging ourselves. I suppose Elijah would take the lead in that. It is the place of circumcision, really of putting off of the body of the flesh; the whole of it. Of course both would act separately in self-judgment; for always in self-judgment each acts by himself. “The house of David apart and their wives apart.” That is a very good word. Wives are not to trust to their husbands in self-judgment. They must learn to judge themselves. Even Elijah needed to judge himself, he was a man of like passions as we. It is not simply that I judge something wrong in my conduct; but keep sin from acting; we should maintain that all the time. You have with you the element of self-judgment always; always judging sin in the flesh. God “sent his own Son ... and ... has condemned sin in the flesh” (Romans 8:3). Elijah did that; Elisha did it too. That is what I understand by Gilgal. Each is to maintain the mind of God about the flesh which was sacrificially dealt with in Christ on the cross. It is a very touching thing that God should send His own Son in the likeness of flesh of sin, to condemn sin in the flesh. This should be a great incentive to us to judge it. It has been entirely dealt with and condemned. It is never allowed to lift its head in the believer who has acquired the light and understanding of self-judgment. I can never consistently judge evil in the assembly, until I maintain self-judgment in myself. The passage says Elijah went with Elisha. He says in effect, Elisha, I know you have judged yourself, but you are to maintain [p. 394] self-judgment. That is the point for young people. We are to maintain it. What is our conversation today? Are we maintaining self-judgment? The Lord’s word is “one repenting sinner”; it is one who repents all the time. So Elijah went with Elisha. After that he speaks of going on by himself, but Elisha says, I want to go too, I want the companionship of the man who insists on self-judgment. A fine wholesome state! Many find excuses to get away, because they want to indulge in the flesh; not so Elisha. He says, “As Jehovah liveth, and as thy soul liveth, I will not leave thee”. Circumcision really took place where sin was dealt with, where the power of Satan was dealt with. They now come to the Jordan. On the other side you see a fine sight for heaven; these two, having crossed the Jordan together, are now on the other side; not on the bank, they have finished the journey. Risen from the dead (Colossians 2:12), “raised with him through faith of the working of God who raised him from among the dead. And you ... he has quickened together with him”. You go over in the power that raised Christ from among the dead. Ephesians 2:5 says, “quickened us with the Christ ... and has raised us up together, and has made us sit down together in the heavenlies in Christ Jesus”. It is a wider thought than two — thank God! For if we love the saints we want them all up there. We shall all go together.
In this remarkable passage the word is: first, “they two went on”; Elijah wanted Elisha to stay at Jericho, for he was going to Jordan. Elisha says, “As Jehovah liveth, and as thy soul liveth, I will not leave thee”. Then it says, “they two went on”. Not simply Elijah and Elisha, but “they two” verily together on resurrection ground. Elijah, we may be sure, would not wish it otherwise, but would bring out the desire and wish of the young servant to be with him. Elisha is gaining ground, he is now one of two, the other a great and experienced servant. It is not now Elijah and Elisha, but “they two”. Elijah had great experience compared with Elisha, but when you come to “two” as seen here, they are morally on the same level. We can understand how the Lord loves us, as each takes the ground of Himself being one and I another. He says to Peter, as to the tribute money, “Give it to them for me and thee” (Matthew 17:27). The Lord graciously takes the ground of being one of two persons, that is, Christ the Son of God, Creator of the universe, and Peter. He regards Peter as another with Himself. They are both represented in one piece of money — what was needed for the tax for two, the One Jesus, the other Peter. What a sight for heaven! Peter and John going to the temple to pray. Peter said to the man, “Look on us”. There you have two together again — another pleasing sight for heaven. That is the way the truth is worked out; not Christ Himself and another now, but two special subjects of the work of God.
Continuing with Elisha, we read in verse 7, “they two stood by the Jordan”. Evident moral power in the presence of death! Do the two act against the Jordan? No. Elijah acts alone. Elijah is greater than Elisha. Christ is greater than any of us. He alone can wrap His mantle together and smite the waters of death. It is a question of the inherent power of Christ. The mantle represented what Christ was personally in His life down here. It stood for Himself. Elisha uses it afterwards and says, “Where is Jehovah, the God of Elijah?” and smites the waters. Typically he recognises the power is of Christ and not in himself.
Elijah took his mantle and smote the waters and they were divided, and they two went over on dry ground. “Risen with Christ.” The true believer can say, I am risen with Christ — according to Colossians 3:1. That epistle says we are “raised with him through faith of the working of God who raised him from among the dead” (chapter 2:12). The power of God is irresistible. I have faith in that. The same power that raised Christ raises me.
[p. 396] It is as good as done. Nothing can withstand that power. “Through faith”, implies that it is not yet literal, but it is morally true, having a present bearing, for nothing can hinder it. The power that worketh in us is that which raised Christ, and goes on to our resurrection.
Then the passage, having said, “they two went over on dry ground”, verse 11 says “as they went on, and talked”. Very beautiful! The bank of the Jordan is not the terminus. Heaven is the terminus for christians: “raised us up together, and made us sit down together in the heavenlies in Christ Jesus” (Ephesians 2:6) is the full thought. It is Ephesian teaching. Colossians is that we are raised by the power of God, our minds are to be set on “things above”. Ephesians is ourselves set down in heaven: all according to the sovereign purpose and power of God, — because of His great love wherewith He loved us.
Now just a word about Matthew 18. Two is characteristic of Matthew. This time it is “two of you”. Verses 18-19, “Whatsoever ye shall bind on the earth shall be bound in heaven ... “ is a finished thought. Verse 19, the word “again” implies an extension, and applies to different circumstances. “Again I say to you that if two of you shall agree on the earth ... “ It is a question of two of you, two sisters, husband and wife, or brothers. “Two of you” is the dominant thought. You implies those of the assembly. The Lord had said much about the assembly. He had already linked Peter with Himself, and now He says, “Two of you”. It is two of the assembly. Notice it is on the earth. We shall not need this when we go to heaven; we shall not be asking for things bearing on this scene. We are regarded here as on the earth, connected with Christ’s interests. This has to do with the reduced circumstances in which we are today. The passage will help us. Young people are apt to deplore the small circumstances; they become lonely; have no warmth; but here we are told of infinite resource,
[p. 397] so that we need not be afraid of being pushed to the wall. “Again I say to you, that if two of you shall agree on the earth concerning any matter, whatsoever it may be that they shall ask, it shall come to them from my Father who is in the heavens”. Heaven takes account of those two. They are known in heaven as Peter and John were known; as the Lord Jesus and Peter were known. These things are very precious. It is “two of you”; two of the assembly, which is universal. Two of us on earth, ask the Father in heaven. See the distinction between earth and heaven. Elijah was taken to heaven, but those who are of the assembly are here below where evil is; we are in the wilderness. What things come up in the wilderness! Yet our unfailing resource is our Father who is in the heavens. In the place of difficulty on earth we are to ask, and it shall come to us, the Lord says, “from my Father who is in the heavens”.
Then there is the word “three”. “For where two or three are gathered together unto my name there am I in the midst of them.” We gather unto that Name. It is a question of outwardly small circumstances, but as gathered together unto Christ’s Name we have Him “in the midst”. The position is thus invulnerable. He is here where two or three are gathered together unto His Name. It is not possible to overthrow that position.
May God bless His word!