A PROPHET'S COMING AS REPRESENTING THE LORD
A PROPHET’S COMING AS REPRESENTING THE LORD
1 Corinthians 11: 34 (last clause); Matthew 16: 1 - 2; 1 Timothy 4: 13 - 16
It will be observed, dear brethren, that the apostle in all these passages speaks of his coming. He is not speaking of the Lord’s coming but of his own, which in some sense is like the Lord’s coming for he peculiarly represented the Lord both in love and in intelligence. We read of Samuel in his day that he had a circuit. He is a similar servant, though perhaps in a way not so great, and he covered his circuit annually. His coming to a certain place would in a way represent Jehovah. We know from the narrative of his life and ministry that coming to any place he would cause a stir, cause an interest, and so it was that the land in principle was influenced for good and for order and all that was becoming to the kingdom by the annual circuit made by the prophet Samuel. God had given him a great place amongst the people so that it says “… Jehovah was with him, and let none of his words fall to the ground. And all Israel, from Dan even to Beer-sheba, knew that Samuel was established a prophet of Jehovah”. (1 Samuel 3: 19 - 20) A prophet is not simply one who can foretell future events, but one who can bring God into localities and bring His mind to persons. Now the apostle Paul is not formally said to have a circuit, yet he reminds the Corinthians and he tells Timothy of his coming and I have read these verses in this connection. The first scripture bears upon the order of the Lord’s Supper, the apostle having said much as to it in this chapter which ends up with the word “And the rest will I set in order when I come”. Thus they were to understand that Paul would come not as an ordinary brother, an ordinary visitor or as an ordinary servant, but as an [p. 65] apostle. Indeed he sends word beforehand as to how he should come, saying “What will ye? That I come to you with a rod; or in love, and in a spirit of meekness?” I need not say that I believe he would come in love, even with a rod. So evidently he had in mind that they needed to be told concerning other things as well as the Lord’s Supper, such as headship — Christ the head of every man, but woman’s head is the man, and the Christ’s head God. But I am thinking now particularly of the Lord’s Supper, not indeed that much is not needed in regard to headship, for there is very much needed as to that point. That is that the idea of headship descends from God to Christ, and from Christ to man and from the man to the woman. There certainly is much to be said — and much has been said — about that and there never seems to be any end to it. That is not for any credit to us that we are so long in taking in this great truth of headship.
Now I speak of the Lord’s Supper. I can only devote a certain time to each scripture — to each subject. The next is the collection in chapter 16. The apostle, you will observe, speaks of that saying that there should be no collections when he came. Then in Timothy what is in mind in regard to the portion read is the servants — a matter of which we have spoken much recently. That is to say, it is a question of instruction to servants, whatever the character of the service might be. It is persons who have gift, the passage speaking of such and there are those still.
Now referring to the Lord’s Supper we spoke of it last evening in this city as bearing upon quick learning — the importance of learning divine things quickly. Not simply to get over them quickly but to learn them properly. Not to be as those who are always learning and never able to come to the [p. 66] knowledge of the truth. The Christian way of learning is set out in Nathanael who represents one who is exercised — a good word to use as to divine things. There is no need that we should continue in uncertainty but as we said about Paul, he is told not to tarry but to arise and wash away his sins. One is damaged by sin attaching to him. He may be forgiven in the ordinary sense, for forgiveness is preached and is not something to which we attain, but then to wash away our sins is an action of our own and we ought not to delay doing so and thus deprive ourselves of Christian fellowship and all its privileges. So the word is “And now why lingerest thou? Arise and get baptised, and have thy sins washed away, calling on his name”, Acts 22: 16. That was the word to Paul then and it is the word to us now, and there is no soul progress until it is done. The Lord has done things for us that we cannot do but then He leaves certain things for us to do and it is a moral necessity attaching to us, and especially if we are affected by sin in any sense, whether it be in our commercial relations, or in a social way or in a religious sense, we may be tainted, by sins in some form and it is our duty to see that they are washed away. I cannot provide the answer to every question that may be in the minds of brethren but if a word be given out it is for us to learn from it and, if we are hindered by sin which so easily besets us, that has to be washed away and we are to call upon His name. We can only hope to effect this by calling upon the Lord’s name. He helps us.
I have referred to the necessity of the Lord’s Supper, and before taking that up we must be cleansed — it is the washing of water by the word which involves cleansing. Then following upon baptism we have the Lord’s Supper. So Ananias told Saul to arise and have his sins washed away. Why should we delay on [p. 67] such a point and deprive ourselves thus of the great privilege of the Lord’s Supper? Baptism goes before that. So having our souls cleansed and as it says our bodies washed with pure water, that is the water of the word — the word of God in its moral bearing washes away from us ourselves and our circumstances and our sins. We do so calling on His name. The truth of baptism is developed in Romans and we have it elsewhere too. Peter refers to it telling us that baptism saves. I am quoting Peter now, not Paul, where he says “… into which few, that is, eight souls, were saved through water: which figure also now saves you, even baptism …” 1 Peter 3: 20. It is one thing to be saved by fire but we are also said to be saved by water, and that is a question of the moral bearing of the death of Christ upon everything we do. What follows upon that is the Lord’s Supper. Why should I deprive myself of the Lord’s Supper and the holy fellowship of God’s Son, the fellowship of the Spirit too and the fellowship of Christ’s death? Why should I deprive myself of these great matters? It is obvious that we should not, and I believe that Paul has such things in mind when he says, “The rest will I set in order when I come”.
Now you will understand by what I have said as to similar persons how a man like Paul, an apostle, would affect the saints as he came to a place. He had been to Corinth and had remained there for eighteen months, and yet after he left he had to write as he does. Things had arisen in his absence that had not come to light when he was there, for if they had he would have restrained and restricted them. So he writes this first epistle and the second half of this 11th chapter refers to the Lord’s Supper. If there are those within the sound of my voice who are partaking of the Supper, one would urge you to look into the matter and see if there are not some things to do in [p. 68] your case. You may say, But there is no one here like Paul or like Samuel. Well, there are gifted men here, and the gifts have come down from above the heavens as it says “… who has also ascended up above all the heavens, that he might fill all things; and he has given some apostles, and some prophets and some evangelists, and some shepherds and teachers …” (Ephesians 4: 11). There are such — not apostles, of course — but I cannot say that there are no prophets. You may say, I have never met a prophet. Perhaps not, but in the sense in which I am speaking you may have, and if you have and have not been moved, then the Lord will have to say to you. You will understand I am not speaking of prophets as foretelling things, but speaking of those who represent the Lord, which Paul did more than most; persons who represent the principle of care and authority and who on the Lord’s behalf come into your circumstances and into mine with the intention to move us as to our condition and conduct and associations. The question is, am I going to move? The apostle meant that there would be things that would have to be done when he came, and that is why I read this passage. For the principle is that we should be an influence for good amongst the brethren and as helped by the Spirit of God to affect them Godward and Christward and saintward so that things may be right. That was a great matter with the apostle — the setting of things right; not only converting people and the forming of assemblies but the setting of assemblies right. They were to be affected if anything of this kind comes in and things are not settled. I could continue speaking about the Lord’s Supper which is dealt with in this chapter from verse 23. I would ask are there any here who are not partaking of it; if so, why are you not? The apostle is saying certain things here, really it is the Lord’s word as he says elsewhere, “If anyone thinks [p. 69] himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord’s commandment”, (1 Corinthians 14: 37). That is what this epistle to the Corinthians is, and therefore as reading it an obligation is put upon each of us to move in relation to the truth ministered, and if there is anything to correct or adjust in my body, in my personal condition, or in my family or my business or in the assembly, if there is anything to correct it is time to move. No matter how simple a word may be we should hear it and accept the obligation to judge ourselves. Some of us will have the privilege of partaking of the Lord’s Supper tomorrow, and what a privilege it is! How much it is to Christ for His saints to come together in assembly to partake of the Supper! The Corinthians, as we know, did not do so properly and hence the apostle writes to them as he does, saying here “On this account many among you are weak and infirm, and a good many are fallen asleep”, (1 Corinthians 11: 30). It was because of their conduct at the Lord’s Supper that many were weak and infirm. Then he says to them, if there by anything wrong for them to judge it. We are not to wait for a month or a year, but we should judge the thing at once. So we ought to judge ourselves at once and not wait to be put out of fellowship, but as it says here “But let a man prove himself, and thus eat of the bread, and drink of the cup”. So the thing is to get the matter settled. God has set up a wonderful system of things with Christ above and the Holy Spirit here, and there is infinite power in Divine Persons to settle matters, and so we should continue to eat the Lord’s Supper.
Now the next thing is the collection, which likewise involves love. Corinth was a long way off from Judea and the saints at Corinth were about to make a collection for these saints who were afar off, and that [p. 70] is love. They had never met them. It is no philanthropic matter, it is a love matter and it is to be expressed now not in the Lord’s Supper but in the giving of the saints. There is not much need now, thank God, for wages are high; but big wages may become a curse, money may become a curse. Love’s challenge here is the giving of the saints — the collection — and the brethren act together. We have instructions in the scriptures for giving individually. Persons who are well off are to give according to the teaching of Acts 11. So as in that position we can give as much as we like and as we can. It is not assembly giving but persons who are well off. There are not now many such but nevertheless this is a word for them. If there are those who are well off the idea is to use the excess for the relief of the saints. Heaven will make much of it, and it will render a return more than any bank will give. So in Acts 11 these well known servants, Barnabas and Saul, are selected to carry this money to the saints. It is a beautiful touch which God gives for His ancient people, stirring up the hearts of these converts among the Gentiles to think of them in this practical way. The apostles Peter, James and John, it will be recalled, were concerned that Paul should not forget the poor Jews. God has them in His heart yet, whatever men may do to them, and they have done some terrible things during recent years. But they are in God’s hand and the word is “So all Israel shall be saved”, (Romans 11: 26). It is the Israel of God and they must be saved. The word would apply to persons not yet converted, perhaps, and yet God thinks of them and has them in His heart. So the collection here in Acts was for the poor saints in Jerusalem, they are not Jews exactly. The Lord’s word to Judas was “ye have the poor always with you”, (John 12: 8). Judas thought of them then when [p. 71] the Lord was enjoying a love feast with His own. He brought them in at the wrong time. Judas is never right — a man like that is always wrong. So Paul says as to remembering the poor, “which same thing also I was diligent to do”, (Galatians 2: 10). I mention all this now because I believe it represents this great feature of love in our hearts for persons whom we have not seen. It is a question of giving to the saints on the earth, the excellent, of whom the Lord says, “In them is all my delight”. (Psalm 16: 3). Now the word here is concerning the collection for the saints. The apostle says “as I directed the assemblies of Galatia, so do ye do also. On the first of the week let each of you put by at home, laying up in whatever degree he may have prospered, that there may be no collections when I come”, (1 Corinthians 16: 1 - 2). I am reading from the New Translation which many of us here have in our possession. It is the best translation of the Bible in the English language. One feels protected by it because of the inaccuracies of the Authorised Version, not that I would belittle that version, but the New Translation is the best. In regard to these verses just quoted from the 16th chapter of 1 Corinthians, there is not much to be added now, for there is not much time, except to say that we are in our minds moved back from the truth of the Lord’s Supper which is in an assembly setting, to the home. The word ‘home’ is used by the apostle here in connection with the collection. He regards the saints as in their families. Heaven has great regard for the saints as in their families — the fathers and mothers, sons and daughters and brothers and sisters. Heaven has great delight in the children in that they are brought up in relation to the testimony, like the house of Stephanas referred to later in the chapter, who devoted themselves to the saints for service. That gives the household a wonderful place and every [p. 72] child is in mind, and each ought to be able to do something for the saints. The very name saint becomes a known name in the vocabulary of the child in the Christian household. So the apostle says here “laying up in whatever degree he may have prospered”. The word “concerning” (1 Corinthians 16:1) refers to a letter they had written to the apostle or to a matter which would be understood among the brethren. So he says “Now concerning the collection for the saints, as I directed the assemblies of Galatia, so do ye do also”. We learn from this as from the earlier reference of the apostle in 1 Corinthians 7:17 — “and thus I ordain in all the assemblies” — that whatever the principles, or practices or customs amongst the brethren, they are to be all alike. The idea of a congregation is foreign to Christianity. Individual assemblies, each independent of the other is not according to God. The assembly of God is one and it can be viewed either in a local or universal way. I am speaking of the universal thought now as the apostle says “Thus I ordain in all the assemblies”, and so in 1 Corinthians 16 the home is referred to. The Christian home should be adorned and sanctified — that is a great matter. The houses of the brethren should be sanctified and all in them should be brought into things. The children of Christian parents, according to 1 Corinthians 7 of this epistle are already sanctified as born. So you see how tender the thing is and how the young should be handled with care — like as with the Lord Jesus when He took the infants into His arms and blessed them. So the word in verse 2 is “On the first of the week let each of you put by at home, laying up in whatever degree ha may have prospered, that there may be no collections when I come”. You may say that may seem a very insignificant thing, but it is very important from the stand point of the truth of which I am speaking. The [p. 73] apostle had a great place and great influence in the assembly; his name was revered amongst them and hence the effect his coming would have upon them. He refers to it also in the second epistle and there we see his coming would be dreaded too, at least by some. He said there that if he should come again he would not spare (2 Corinthians 13: 2) and he spoke too earlier of coming with a rod, so in a sense they might well dread his coming. And if we are going on with something not right something like this will come in.
So here it is a question of the collection and of ministering to those who are gifted and who help in relation to the truth. These are important things and so the apostle says here, I did not influence you at all as to giving money — but I am doing it in a letter. He reminds them of the authority he had and there are several instances where attention is called to the authority Paul had, and which he exercised to discipline them. He brings in the rod to reach them if necessary. So Paul says here, In approaching you in this matter of giving I leave it to yourselves. It is a question of bringing out what a brother has in himself. It is a question of love for God bringing out what love is. In the 13th chapter of this epistle how much is said about love, and that is the point I am dealing with now. It is the point too in the Lord’s Supper. What love enters into that occasion! And here love enters into the giving — whether I am giving little or giving much it is a question of love. We read that the Lord sat over against the treasury; that shews that His attitude was one of deliberation; He was noting how they gave. There was one who gave little, but the Lord says that she gave all. I could go to chapters 8 and 9 of the second letter to the Corinthians which deal further with this matter of giving but I trust you will all go through those two chapters which [p. 74] enlarge on this matter. We see in all this the stress that Paul lays on this matter of giving but he says here, I am not going to urge giving when I am there; I do not want any collections when I come. It is a great matter for servants to be skilful, that is not only what we say but why we say the things. It is a question of saying the right thing at the right time, and this is what Paul says now. I am not going to influence you in this matter but I leave it with you. This is Christianity, that each Christian is shining like Christ, as it says in Philippians 1: 19 “the supply of the Spirit of Jesus Christ”. The apostle here in the second letter to the Corinthians refers to the assemblies of Macedonia and to the extent of their giving, and he desired that the Corinthians might do better. His presence amongst them would bring that out. The Corinthians were his own converts and he says to them, I have you in my heart continually. Wherever he went he would speak well of them, and in writing to them he says “Ye are our letter” — 2 Corinthians 3: 2 — and yet in truth they were very naughty, at least some of them were. But the apostle knew how to clothe them according to his love for them, but he never overlooked their naughtiness, for he says later to them “And having in readiness to avenge all disobedience when your obedience shall have been fulfilled”. 2 Corinthians 10: 6. That would include the matter of the collection, of the giving of the saints, which the apostle writes about and to which he would look for a response.
I will now say a little as to the verse read in Timothy: “Till I come, give thyself to reading, to exhortation, to teaching. Be not negligent of the gift that is in thee, which has been given to thee through prophecy, with imposition of the hands of the elderhood. Occupy thyself with these things; be wholly in them, that thy progress may be manifest to all. Give [p. 75] heed to thyself and to the teaching; continue in them; for, doing this, thou shalt save both thyself and those that hear thee”. This word is to Timothy. Paul had said of him “For I have no one like-minded who will care with genuine feeling how ye get on”, Philippians 2: 20. Timothy had a care and feeling for the saints on that line, but Paul wanted him to be helped and wrote this epistle to him. So he says here, “Till I come, give thyself to reading, to exhortation, to teaching. Be not negligent of the gift that is in thee, which has been given to thee through prophecy, with imposition of the hands of the elderhood. Occupy thyself with these things; be wholly in them, that thy progress may be manifest to all. Give heed to thyself and to the teaching; continue in them; for, doing this, thou shalt save both thyself and those that hear thee”. Now this word is to be understood for it is the outcome of a servant’s service and ministry. So this whole passage is now to the dear brethren here in the ministry. You will understand what I mean by that phrase. It is a question of the Levites, those who come under the influence of Eleazar who is spoken of as the prince of the princes of the Levites. He would have great influence and it is a question of spiritual expression and influence as we are near the Lord and become like Him. It is a spiritual matter I am speaking about. One has remarked both in this country and in America, in all parts where brethren are found, there is a remarkable movement in the number of young and middle-aged men coming into service. Those who are older are thankful that the work is thus going on. One generation passeth away and another generation cometh, and this particular verse in Timothy is a word for the coming generation, as having ability to carry on the work. This is what the apostle had in mind when he says, “Till I come give thyself to reading ...” It may be public reading [p. 76] or in private, but it is reading. That is the point to have before us. What do we read? Read the scriptures above all else. Paul speaks of books — of his own, books he intended to read. There are books which are profitable for ministry and as well they are for the help of the saints. We can thank God for the books that the Lord has left for us to read — there are many such and then there are the books that are still being issued for the saints and these too are from the Lord. They are books of ministry, for that is the proper word for them. So Timothy is told to give attention to reading — a wholesome word. It suggests to me that the brethren need to read. We have the Bible and we should read it above all others. Paul says as to Timothy, “From a child thou hast known the sacred letters ...”2 Timothy 3: 15. The children should make themselves familiar with the scriptures and then when they come to the meetings — meetings such as these — we know what is being talked about. I am urging the young to give attention to reading.
The next word is exhortation — it would, of course, have peculiar force in the case of a man like Timothy, but we should all learn to be in exercise in relation to the meeting for ministry, learning to give a word of exhortation on such occasions. God has been pleased to revive meetings of this character where prophecy is ministered. No one need say that it is not so, for I know it is and have heard ministry on such occasions which brought God to our souls in spiritual power. In connection with meetings of this kind we are told in 1 Corinthians 14 that some unbeliever or simple person coming into a Christian assembly and hearing prophetic ministry, falls down and does homage to God in the presence of it. “He is judged of all”; it says, “the secrets of his heart are manifested”. He is searched through and through like the woman of Samaria, who says as to the Lord “Who told me all things I had ever done”. So the man in Corinthians reports that God is indeed amongst us. By meetings of this character we are adjusted — for that is the thought in the word of exhortation.
Then we have teaching. There are things which follow the meeting for ministry in which the Spirit of God is free to bring forward spiritual ministry — ministry that will be authoritatively supported by the Spirit of God and the scriptures. There is to be nothing less.
Further it adds “Be not negligent of the gift that is in thee, which has been given to thee through prophecy, with imposition of the hands of the elderhood”. Whatever you may have got in the form of gift, see that you do not neglect it. The thing is to use it and you will get increase. It is remarkable that a man like Timothy has to be exhorted not to neglect the gift that he had. So that even distinguished servants may have some defects but it is not for me to enlarge on that now. So Paul says to Timothy, “Be not negligent of the gift that is in thee, which has been given to thee through prophecy, with imposition of the hands of the elderhood”. It is the hands of the elder brethren. Apostolic hands had been laid on Timothy too, but it is not that here. He refers here to the elderhood — these are elder brethren whom at that time heaven recognised and they imparted gift to Timothy by the laying on of hands. Such is Christianity as it was and we are bringing those thoughts down to what we are now.
Then he says, “Occupy thyself with these things; be wholly in them, that thy progress may be manifest to all”. Let this be a word to all of us here who are ministering. That we are really gifted men provided of God for the needs of His people at the present time. “Give heed to thyself and to the teaching”. He is to watch himself. He is to be looked after himself. A [p. 78] very important word. How much we can do as to ourselves. We are to see to it in this matter that we do not neglect to fast. I have to take heed to myself — to watch that things that do not help me are not allowed a place but are refused and avoided. “Give heed to thyself and to the teaching; continue in them; for, doing this, thou shalt save both thyself and those that hear thee”. You can see how spiritual things spread out — how they become enlarged as we let them have a place with us for there is no end to divine things. Let us not forget that there is much for each of us in these things.
May God bless the word.