THE ASSEMBLY RECOGNISED
[p. 208] THE ASSEMBLY RECOGNISED
Matthew 16:15 - 18; Acts 19:1 - 7; Song of Songs 3:6 - 11
I wish to say a little about the assembly, and the features whereby it is recognised. I have selected the passage of scripture from the Song of Solomon so as to call attention to these features, for we are not called upon to answer any question of this kind save as the answer is spiritually obvious. The scripture does not deal in puzzles; its questions suppose ability to answer in those questioned. I began, therefore, with Matthew 16 as the passage in the gospel that formally introduces the assembly. What it is may be gathered from the Lord’s remarks to Simon; He says to him as answering his question, “Blessed art thou, Simon Bar-jona” He refers to him by the name he bore in his responsibility. In the corresponding passage in John’s gospel, the Lord says, “Thou art Simon, the son of Jonas” (John 1:42), Omitting that he was ‘blessed’ as such; it was what he was naturally, but in Matthew the Lord addresses him by the name he bore in his responsibility, and says that he was ‘blessed’; Simon, the son of Jonas was blessed. He was blessed in that he was so favoured as to receive the revelation from the Father in heaven about Christ.
It was an immense favour, and would stand in relation to Simon in his responsibility while he remained on earth. No one had that particular favour; others were blessed in other connections, such as Mary, the mother of our Lord. She was blessed among women; that particular advantage would never depart from her in her path of responsibility here. Again, the woman who anointed the Lord in Simon the leper’s house was specially distinguished,
[p. 209] so much so that whenever the gospel was announced she was to be mentioned; what she had done was to be made known. She had a personal distinction that was peculiar, but no one had a distinction like this, which was attributed to Simon. “Blessed art thou, Simon Bar-jona, for flesh and blood has not revealed [it] to thee, but my Father who is in the heavens”
We have thus a man standing out in responsibility, but blessed, and it describes those of us who form the assembly in its public character; the assembly as it is seen in us as in flesh-and-blood conditions. The truth of the assembly at Corinth is an example. It was composed of men and women, old and young, who had believed in Christ, who had been baptised and in consequence received the Holy Spirit, but still remaining in their position in this world as responsible to God. Romans provides the material for the assembly from this point of view. The believer in Romans is Simon Bar-jona, blessed; it is the same person, of the same parents, the same family links, in the same place, but a disciple, baptised and possessed of the Spirit of God — a changed man, a blessed man, as I said, but still the same individual. Indeed, we see it illustrated in Simon the leper; he was not a leper then, but he had that public character; it was Simon the leper; Jesus was at his house, and the woman of whom I spoke anointed the Lord’s head in that house. Although a leper, he was responsible, and the fulfilment of that responsibility is in part seen in that he entertained the Lord; he had Him in his house and in that house the Lord’s head was anointed by the woman of whom I have spoken.
Now Romans contemplates the believer from that angle. He has got his body, which he can use as a sacrifice; it is the same body in which he sinned, but by the Spirit it is now in his control; it is dead in regard to sin; the Spirit in it is life in view of [p. 210] righteousness, and he presents it to God a living sacrifice, holy and acceptable, which is his intelligent service. The aggregate of believers viewed thus, being “one body in Christ” Romans 1:5 in any town, are treated as the assembly. They are still in responsibility, but in a collective sense, and God regards them not only as His people, but as His assembly — a body subject to Christ and in which the Holy Spirit is free. He maintains what is due to God there; He insists upon the keeping of the feast of unleavened bread; and by the presence of the Holy Spirit His responsible people are “temple of God” Whatever others may think of them, that is what they are, for the Holy Spirit dwells in them, and moreover they are the body of Christ; they are regarded as “the Christ” In them the features of Christ are exhibited in any city or place in which they may be, and in them the presence of God is known.
An exercised person comes into one of their meetings, and there is ministry. The women are silent, they are suitably attired, their heads are covered; the men are in subjection; they wait upon one another; they give place to the prophet because his ministry is the most desirable and profitable, and so one may discern in that company of persons in a particular room or building, in a particular street, that God is there, that God has got a footing, a place where everything is morally right; even the order of creation is not violated. Now that is what marks the assembly of God, and I take Simon, the son of Jonas, being blessed, as descriptive of those who form it.
Then the Lord goes on in the passage I read in Matthew to say to Peter, “I also, I say unto thee that thou art Peter” not ‘thou shalt be called Peter’, as in John’s gospel, but “thou art Peter” and the meaning of the word ‘Peter’, as you all know, is simply ‘stone’. From this point of view Peter is [p. 211] not regarded as having a responsible history, but as spiritual, he is a stone. He was constituted that by his confession; it refers to what he was spiritually. Of such material the assembly is built. It is the other view of it, not what it is locally in responsibility here, although greatly affecting what it is in responsibility, but nevertheless it is a wholly spiritual thing, composed of persons who are viewed as spiritual. Now unless we make the distinction in ourselves severally and in the saints generally, we shall not arrive at the truth of the assembly, nor shall we recognise it. We shall be liable to regard companies that are not really of it as of it, and we shall be unable to see how the assembly is to be the eternal companion of Christ. It is from the standpoint of Peter, that is to say, what is wholly spiritual, that the assembly is to be the companion of Christ in heaven and the vessel of God’s glory eternally. The responsible side will pass away, for in the new creation “there is no Jew nor Greek; there is no bondman nor freeman; there is no male and female; for ye are all one in Christ Jesus” Galatians 3:28. It is from that point of view that we form the assembly, as in the purpose of God. It is an immense thing for us to lay hold of.
Now I read the passage in Acts 19 just to illustrate these two features. You will observe that it says, “While Apollos was at Corinth, Paul, having passed through the upper districts, came to Ephesus” Now Scripture is exceedingly accurate in the words and phrases it makes use of. God was pleased to work in Corinth in an extensive way, whereas there was little or nothing in Athens. It suggests to us an answer to a question that often arises Why is it that there is nothing for God in such and such a large centre? God knows! There was indeed some result at Athens, but very little; whereas the Lord says to Paul as to Corinth, “I have much people in this city” Acts 18:10 Why He had them He does not say; He had
[p. 212] them! It certainly was not on account of the lack of ministry at Athens, for Paul was there and preached there, but he was directed to remain at Corinth. He had indeed a vision in the night so that he should know — that he should be thoroughly acquainted with the mind of God regarding the work in that city.
There was much people there, and God would have them, and so in entering Corinth from Athens it says that Paul found Aquila and Priscilla there. Now that is not an accident; they were assembly people representatively in its local character. Twice it is said that they had an assembly in their house. Paul lodged with them. It says also that they were tent-makers; they were of the same craft. It is calling attention, you see, to the humility of the vessels, and corresponding indeed to the smallness outwardly of the assembly; there was nothing in it to appeal to the man after the flesh. It was a question of ‘tents’, not great ecclesiastical structures as in the world; they were “tent-makers” — of the same craft.
Now that is the introduction to Corinth, and the apostle remains there some eighteen months ministering the word of God. It was a question really of the tabernacle, and so it was the word of God. It was what was prefigured in the tabernacle, that in which God is known in this world, and so it was the word of God. At Ephesus it was more the word of the Lord. Paul leaves Corinth and goes to Ephesus with Aquila and Priscilla, and he leaves them there and goes to Jerusalem. Presently Apollos arrives at Ephesus and is instructed in the way of God more exactly by Aquila and Priscilla. They did not do it in a public way; they took him aside to do it; but they did it. The perfecting of his instruction was most important, for he was a great vessel. Now we are told that Apollos was at Corinth — he left Ephesus, commended by the brethren. He was there in regard to the responsible body; he was mighty in the [p. 213] Scriptures; his ministry was to continue, and thus to preserve what Paul had planted. It represents a continuing ministry for the maintenance of the assembly in its responsible character here. God is greatly concerned about that, and Paul was concerned about it, but we may say it was the charge for the moment of Apollos. It was while Apollos was at Corinth that Paul went to Ephesus. It is a tribute, I think, to the sense of responsibility of the apostle, for the care of all the assemblies was upon him, and he was comforted doubtless by the fact that Apollos was at Corinth.
It says that Paul came by “the upper districts” to Ephesus. We are now on another line which corresponds with ‘Peter’ — the material, for God knew what was at Ephesus. He did not tell Paul that He had much people there, as at Corinth, but we may be sure that Paul had divine guidance. He arrived at Ephesus and found certain persons who were believers, but knew only the baptism of John. They represent many at the present time, beloved friends, persons who believe, but have not had a full gospel. There are many like that, for there is much defective teaching abroad; much teaching which comes very far short of the truth, but then there is light in it, and God has respect for those who walk in that light; they are true to the light they have got. “Did ye receive the Holy Spirit when ye had believed?” he asks first of all, for now it is a question of what is wholly spiritual, and if you have not got the Spirit you are not material for the building.
Well, they had not heard of the Holy Spirit, and He tells them about Jesus, quoting John as saying to the people that they should believe on Him. “When they heard that, they were baptised to the name of the Lord Jesus” They were ready for fresh light. I commend that to all here; if you have been true to the light you have, you will be ready for something [p. 214] fresh; you will not refuse it; you will accept it. They accepted what Paul said to them, and were baptised to the name of the Lord Jesus. This would take them wholly out of the world and would introduce them to all that is set forth in that name — to that which is wholly spiritual. I cannot tell you all that Paul said to them, but elsewhere he says, “Having heard the word of the truth, the glad tidings of your salvation; in whom also having believed, ye have been sealed with the holy Spirit of promise” Ephesians 1:13. You may be sure that a touch of what is heavenly was conveyed to them in that gospel; there was something in it of “the gospel of the glory” as well as the gospel of their salvation, for in the epistle to the Ephesians, salvation means not only from wrath to come, but also from this present evil world. It is from the place, and baptism means that. Then they received the Holy Spirit, and thus there was spiritual material for the assembly at Ephesus.
Well now, I just go one point further to show you the bearing of all this. In writing to them he says, “Ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone” Ephesians 2:19,20. I want you to take note of the place “Jesus Christ himself” has in this structure. ‘Himself’ — it is very touching, especially in these last days. I take it that the foundation of the apostles and prophets refers to their ministry; it was not for show — foundations are not for show. The apostles never made a show of what they were doing; what they were concerned about in laying the foundation was solidity and permanency — material that would stand the test. It is a great tribute to them that the Holy Spirit says that the structure was on their foundation.
But what about the ‘corner-stone’ — Jesus Christ Himself? That is to be seen. Christ is known in the assembly. It is said of the virtuous woman in Proverbs 31, “Her husband is known in the gates” she is a type of the assembly. The idea of the ‘cornerstone’ suggests what is seen; it binds all together and it is ornamental. What it means practically to a spiritual person is this, that Christ is to him everything; that he thinks of Christ “Jesus Christ himself”; there is no mediator between Christ and the assembly; it is “Jesus Christ himself being the corner-stone” Ephesians 2:20 The book of Revelation contemplates distance, in view of the failure of the public body, but not so Ephesians; Christ is head there.
Now I go on to the Song of Solomon just for a moment to outline these features. The question is asked, “Who is this, [she] that cometh up from the wilderness Like pillars of smoke?” It is not here ‘leaning upon her beloved’, as later on; it is a question here of herself; what she is as the subject of the work of God; what she is as spiritual. What are these “pillars of smoke”? They indicate, I think, that she had to do with God; that she had offered sacrifices. I suppose the allusion is to the smoke of the sacrifices on the altar in the tabernacle. But nevertheless she is not soiled by the grime of the wilderness or by the dust of it; she is not damaged by it; on the contrary she is, as it says, “Perfumed with myrrh and frankincense, With all powders of the merchant” She does not bear a mark of the wilderness. She is perfumed; she is not a child of the wilderness, she is not like Hobab, who preferred to stay there. She has come out herself; it is not a question of Moses supporting her, she is coming out herself. She is also perfumed with myrrh — the fragrance of suffering love. She comes up answering perfectly to Christ, “perfumed with myrrh and frankincense With all powders of the merchant”
[p. 216] She has acquired all this at a price; it is a question here of what she is; what she has acquired and how she is using her acquirements for Christ.
And now Christ has something that He can call His own. “Behold his couch, Solomon’s own” He is restful, beloved brethren, where these conditions are. The virtuous woman in Proverbs had much, but all was to glorify her husband; everything there indicated what he was, and so we get here, “Behold his couch, Solomon’s own” as it should read. That principle began at Pentecost when nobody called anything he had his own; it was a question as to what was at the disposal of Christ. Am I at the disposal of Christ? The more spiritual I am, the more I am at His disposal; the assembly is Christ’s — something that He can regard as His own; “My assembly” He says.
Then there are the men of war to defend that. They were expert in war, threescore of them round about Solomon’s couch, each having his sword. The idea is collective; the number is given, but each has his sword. Each is ready for alarm in the night. They are expert; they can discern an alarm. If an alarm is sounded, they are ready to defend what belongs to Christ. Of the church it is said that Hades’ gates shall not prevail against it.
And now Solomon — Christ — is free to provide something for himself. He “made himself a palanquin of the wood of Lebanon” We are now on a high plane, for it is a question of the dignity of the saints, as indicated in the wood of Lebanon. He made it for Himself. No doubt it refers to that on which He is borne by others, but He made it. “Its pillars he made of silver, its support of gold” And now, instead of someone coming up out of the wilderness, there are “the daughters of Jerusalem”; they are not daughters of the wilderness. Many of us come into fellowship as those who have escaped [p. 217] from the world, but are content to remain in the wilderness and do not want to go into Canaan — to take up the heavenly calling. “The midst thereof was paved [with] love” we are told, not for the daughters of Jerusalem, but “by them” as the better rendering puts it; it is what they were doing. It is menial work to pave; you have got to get down to pave; they paved with love — what fine material that is! And then there is the appeal to the daughters of Zion: “Go forth, daughters of Zion” Thus we work back you see from the wilderness to the full purpose of God. Of ourselves it is said that we “have come to mount Zion” Hebrews 12. It is the principle on which we stand, beloved brethren, as we read, “God, being rich in mercy, because of his great love wherewith he loved us ... has raised [us] up together, and has made [us] sit down together in the heavenlies in Christ Jesus” Ephesians 2:4 - 6. Zion represents sovereign election; God refers to it in that way: “Here will I dwell, for I have desired it” Psalm 132. There is nothing safer than to fall back on the sovereign mercy of God. He loves us to be in that position, and He loves to recognise us in it. It is there that we get “great love” and there that we get “rich mercy”; in the light of that we are, so to speak, “daughters of Zion” A daughter signifies a subjective result of the light presented. The daughters of Zion are called upon to go forth and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals and in the day of the gladness of his heart. All this refers to the affectionate recognition of the saints of the official glory God has conferred on Christ. “His mother” no doubt alludes to Israel as brought to this in a future day. The action of the woman in the house of Simon the leper foreshadows this. She anointed the Lord’s head. She, however, represents more those who form the assembly. The answer to the question, “Who is this?” (Matthew 16) is obvious if you are spiritual, and so the Lord asks such a question here with regard to Himself. In Mark He is “the Christ” in Luke He is “the Christ of God”; but in Matthew the addition is made, “the Son of the living God” It is a question of revelation, and so the evangelist adds the result in Peter “Thou art Peter” that which underlies the constitution of the assembly, making it a wholly spiritual thing; each member of it is, as it were, ‘Peter’. This is the result of light in the soul as to Christ, which you have by the Spirit of God. You can only be in the assembly by the Spirit.