THE DISPENSATION OF GOD WHICH IS IN FAITH
[p. 240] THE DISPENSATION OF GOD WHICH IS IN FAITH
1 Timothy 1: 4; Acts 4: 23 - 37
The verse in 1 Timothy furnishes the subject of our theme this evening. It presents to us “God’s dispensation”, which is the proper rendering of the words given in the Authorised Version as “godly edifying”. It is the dispensation, or it may be called, the administration of God, which is in faith. (See the note in the Darby Translation for Colossians 1: 25). So the subject opened up to us, in the few words, is really the greatest of all the dispensations. We may speak of the other dispensations, such as the ante-diluvian period, then the post-diluvian down to Abraham, then down to Moses, then the Judges, then David and Solomon, then the prophets. These are periods marked out plainly in the Scriptures, and we are told in the New Testament that they all converge on ourselves, “upon whom the ends of the ages are come”, 1 Corinthians 10: 11. Our position therefore is extremely solemn, yet glorious, for as the end comes it will be manifestly glorious. There will be gloom, for the Lord Jesus tells the assembly in Philadelphia that He will keep the assembly “out of the hour of trial which is about to come upon the whole habitable world to try them that dwell upon the earth”. We may say these words briefly, but they involve what is most sorrowful, and terrible as the time arrives, and they are intended to affect us.
The Lord intended to affect Philadelphia, which represents a period of love for the assembly towards the end of this dispensation. He intended that she should be feelingly affected, although assured of His word and its fulfilment, “I also will keep thee out of the hour of trial”. Intelligence in the saints would lead us to say that He is speaking of the [p. 241] assembly, and that He will keep her out of the great tribulation. We may reckon on these words, and that the Lord intends to keep us out of it, by taking us out of it, although the idea of keeping has to be borne in mind. There is undoubtedly a process in the keeping until it is complete, for the Lord does things in that way. Certain things have been in progress in an evil sense for almost the whole period of the dispensation; that is to say, the mystery of iniquity, a terrible thing. It is a mystery. Those who have fostered it, and built it up, and now make much of themselves as in it, are not aware of the evil they are dealing with and building up, but God is aware of it, and those who have light from God, as we ought all to have, are aware too. We find in the Apocalypse, which is the part of Scripture that instructs us most as to this, that God will judge our judgment upon the system that embodies this mystery. So we have some light in this sense, and have become aware of what is incumbent upon us; that is, to keep ourselves, for it is God that worketh in us for the willing and doing of His good pleasure.
So I now proceed to speak of the dispensation of God which is in faith, not in history, although I have alluded to things that are historical, for we are entitled to pay attention to history in these matters, so that we know the facts, but the dispensation of God is in faith, it is not simple history; in no way can it be explained by history. Faith can never be explained by history. “Faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report”. So that we are dealing with faith. Politics, society, industry, and all else that makes up the world are seen; they can be known, searched out, spoken of, written about, by man in his natural mind. God, of course, has given him that mind, and he is entitled to use it and give thanks for it, but at the same time, the [p. 242] natural man does not understand the things of God, for they are spiritually discerned. Therefore those who are possessed of faith are morally outside of the world as it is, whilst having to do with it under God. The natural mind is God-given, we give thanks for it; indeed we need it now in the service we render, but at the same time, “we have the mind of Christ”. The we is very touching, it means Christians. If there are those here who do not embrace the great opportunity of belonging to that we, then the intent of this word is to encourage you to do so, to come into the realm of faith, which in time will lead you into the realm of love, which is what is in mind to call attention to.
This dispensation, this administration, in the divine phraseology is bound up with the idea of twelve, which numeral is largely found in relation to Jacob’s family, and that is in mind, too, in the book of the Revelation. My hope is that a few remarks on administration may help us to see how the idea is introductory to the millennium. It is carried forward in the dispensation of faith, for it is by faith that we understand, “by faith we understand that the worlds were framed by the word of God”. In referring to administration, for the word in 1 Timothy bears that interpretation as well as dispensation, one is minded to call attention to Revelation 21. It is the chapter that has most references that I know of to the idea of twelve. Certain numbers have a great place in the Scriptures, particularly the number twelve, which is almost entirely bound up with Jacob’s family. Whatever men may think of Israel today, of the Jews, that which denotes love is bound up with them, in the import of this number.
This number twelve comes into the assembly too, for as the apostle Paul says, in writing to the Corinthians, “all things are yours and ye are Christ’s and Christ is God’s”. The things that belong to other dispensations, and particularly to the Jewish, belong to us in this present period. This dispensation is so flexible, as built up by the Spirit and supported by the Spirit, that those who are in it can touch things, and enjoy them, which in themselves do not belong to it. Take the new covenant, for instance; it was never made in view of this dispensation. The Spirit of God is in this dispensation, He builds it up and supports it, and is with us, as the Lord said, “he dwelleth with you and shall be in you”. It is the Spirit who searches all things, even the depths of God, and these depths belong to us. Christianity cannot be bounded by physical limits. The heavens are not bounded so far as we can see. Earth can be measured, the sea, all that is terrestrial can be measured, but not the heavens, and certainly not the uncreated condition to which Deity belongs. I speak reverently, dear brethren, of Deity, because it means Godhead. The realm of Deity is outside of us. We read of the third heaven, but we are not told how many more there are. Paul said he was caught up to the third heaven, but into Paradise. The elevation was as far as, but no higher than, the third heaven. Paradise is equivalent or synonymous with the third heaven, and Paul heard unspeakable things there, unutterable things, things not permitted to man to utter.
So we are reminded constantly in these matters of our limitations. We are to be filled to all the fulness of God, but we cannot compass the fulness of God, we are limited. Length and breadth and depth and height, however great, is limitation. The assembly is the nearest of all the families that are named, for every family in the heavens and on earth is named of the Father; not named of the Son, for it is the Father who is the Head of the families, and He names them.
[p. 244] Now the references to twelve in Revelation 21 are remarkable, the more remarkable because it is at the introduction of the millennium. The introduction of the millennium shows what is carried forward from our dispensation. The prophets are full of the introduction of the millennium, and of the body of it, but say very little of the end of it. As it finishes, it is followed by the terrible destruction of Gog and Magog. As the Spirit tells us in Revelation 20, they come up on the breadth of the earth, and surround the saints, the earthly people, and the beloved city. This hostile element, this enemy of God, at the close of the millennium comes up on the breadth of the earth, which would mean that its historical bounds are set aside, as always is the case, and as often happened to Israel, but fire will come down from God out of heaven and consume them every one. How quickly it will finish, making way for the eventual merging of things in the millennial day with the eternal situation! God says very little about it, but flesh and blood cannot inherit the kingdom of God.
Now I would stress the thought as to the number twelve in Revelation 21, because it is most important in regard to the point before me, that we should understand how it is related to this wonderful dispensation that is about to break upon us, and our heavenly part in it, which nothing can exceed. Indeed, the assembly’s part and place is not to be exceeded by the blessing granted to men in any other dispensation, yet God in His wonderful skill places the names of the twelve sons of Israel on the gates of the heavenly city; twelve angels are there too, so that all the features of administration and government are linked up with the heavenly side of the position, and the heavenly side is our side, beloved; we belong to that place.
[p. 245] How full the chapter is of the idea of twelve, which, as one could easily show, is worked out in the development of love; and, dear brethren, if we have not love, we are nothing. God has written down with great pains His mind as to this matter of love, and He is endeavouring to put it upon our hearts now. I will not say our consciences, but our hearts. It is a heart time, when God would speak to us as to love. The number twelve is most divisible, and it is multiplied by thousands, and finishes in the cube (Revelation 21: 16). “Two of you”, for instance, refers to the numeral in which love is shining. “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven”, Matthew 18: 19.
I would urge this on the dear brethren, the sisters especially, because they are often neglected and belittled. The feminine idea is first in the chapter; as the city is seen “prepared as a bride adorned for her husband”. There is nothing said in the first part of the chapter about the number twelve, because those verses refer to eternity, and the further we get into eternity the less there is need to call attention to love, love will prevail everywhere. There is no need to call attention to what is prevalent everywhere! It is prevailing in heaven now, but on earth it is not prevailing, hence attention is called to it. We speak of it when we celebrate the Lord’s supper, it is a time of love; it is the time of Christ’s love to us, and it is the time of our love to Christ.
Now I would just remind you that in the gospels the apostles are seen as representative of love. The Lord took them up for that purpose. I refer to that now, because of the place which the Lord’s supper has acquired amongst the brethren. Historically it has had a great place, especially from the time of the Reformation, but not since pentecostal times has the Lord’s supper had such a place as during the [p. 246] past fifty years. I am not speaking of mere intelligence as to facts, but I am endeavouring to interest the saints in it, that all may see that the Lord’s supper is for them, for the younger as well as for the older ones, and that it would result in our being accustomed to love, and to open our hearts to it.
If a believer wants to break bread, the love matter is bound to come up; have we love, love for Christ, love for the brethren? It is a time of searching, and this matter of the Lord’s supper at the end of this dispensation is testing us. At the beginning, when it was inaugurated, the twelve apostles were there; they are not here now, but their writings are here, and Paul’s writings are here; it was he to whom the Lord, after His ascension, gave authoritative instruction as to the Supper. This was to be communicated to the assembly, and Paul did that, so that whatever may be said, Paul has the last word, and there is no mistaking what he writes. When Matthew and Mark speak of the Lord’s supper, they speak of it in a way that Paul does not, and they do not refer to it as to be continued as a memorial of Christ. Luke comes nearer to Paul than any of them.
If any one wanted to break bread and the apostles spoke to them, the apostles would interrogate such and be very careful. Matthew says, “When the evening was come, he lay down at table with the twelve” (Matthew 26: 20). Why did He come with the twelve? Surely He had in mind that through all the ages down to the present, the twelve had much to say about this matter, for this matter of love was in it. Mark says the same thing in effect. If the Lord were here He would come with the twelve. He is away and they are away. If He were here they would not be needed. Luke is the only one who says, “the twelve apostles with him”. “The twelve”; there could be no other twelve like [p. 247] them anywhere. Others were added afterwards, perhaps in some sense superior, especially Paul, but there was none like the twelve.
Hence in Revelation 21 the “twelve names of the twelve apostles of the Lamb” are in the foundations of the holy city. What an honour to be conferred on these men! The allusion is to the Lord’s sufferings; He suffered as the Lamb, and they were the apostles of the Lamb. According to Luke, when the hour was come He placed Himself at table and the twelve apostles with Him. We are not told what they said, for they do not instruct us at that time. The Lord said all that was to be said as to the Supper, and He would, as I may say, make a gesture which Peter and John and James would understand, and indeed the twelve, for they were all there. Even Judas was there. The Lord said, “The hand of him that betrayeth me is with me on the table”.
I hope the dear brethren will have followed what I have endeavoured to say as to this matter of twelve, and the place it has at the end of this dispensation and at the beginning of the millennium. Great stress is laid on the idea embodied in the word twelve, now that we are at the end of the dispensation. In the ministry the Lord has been giving in our time, He has been telling us about the Supper, and telling us about administrative matters. Eldership in a formal sense has not been made prominent, but instead we have care-meetings; we never have had so many care-meetings. The word care covers the whole matter. It is a matter of love. If we care for the saints and put our word care on our meetings, they are love-meetings. If we love the brethren we want them cared for; many will continue late at night in these care-meetings as needed, that the assembly may be cared for. These are the lessons in the administrative idea being so prominent in these verses in Revelation 20 and 21.
[p. 248] I urge that upon the brethren, in view of all there is to attend to. The world is pressing upon us its ideas, and brethren will have to stand against much. Why should it be that unionism and many other ‘isms’ are talked about interminably? The Spirit of God is with us to instruct us, and we ought to be able to arrive at something of the meaning of the mark of the beast. We ought to be able to finish our discussions and to make up our mind as to the mind of God. In these matters of administration which God has placed in our hands, He gives to His servants (not apostles, but bondmen, Mark 13: 34) the authority, and decisions can be reached humbly and simply under the Lord, so that we can arrive at finality in any matter. We are not driven to the wall, we never shall be; the Spirit of God is too great for that. Adjustments should be made, and things not left undecided and unfinished.
Now I want to say a few words about Acts 4. This is a love chapter. It was in the Lord’s mind that Peter and John should be in at the beginning of the dispensation, fit in every way to be looked upon. “Look on us”, Peter said; not hear us, but “Look on us”, as though they were adorning the whole position of the dispensation. It was following this presentation of what was in themselves, that they were taken before the council of the Jews, but after being threatened they were let go, and it says, “being let go, they went to their own”. They were not occupied with themselves but with the saints, with “their own”. There is what is our own, what belongs to us, and this would preclude our attachment to unions and all other worldly institutions and associations. We look on each other as our own, and say, We have many brethren, many saints of God, all included in this blessed term, our own. Then, in Acts 4, love being there, and joy [p. 249] being there, it is said, that they “reported all that the chief priests and elders had said unto them”.
“And they, having heard it, lifted up their voice with one accord to God, and said, Lord, thou art the God who made the heaven and the earth and the sea, and all that is in them; who hast said by the mouth of thy servant David, Why have the nations raged haughtily and the peoples meditated vain things? The kings of the earth were there, and the rulers were gathered together against the Lord and against his Christ. For in truth against thy holy servant Jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city to do whatever thy hand and thy counsel had determined before should come to pass”.
Now you see what a care-meeting they had, what a love-meeting, what a praise-meeting, what a victory-meeting! You will observe there is no suggestion of vengeance, and not the slightest thought of it. “Vengeance is mine ... saith the Lord”. There will be vengeance, terrible vengeance, but not now; and that is the great point, to maintain the dispensation at all costs. According as it was at the beginning, so shall it be at the end. So there is no suggestion of vengeance. On the contrary, it says, “And now, Lord, look upon their threatenings, and give to thy bondmen with all boldness to speak thy word, in that thou stretchest out thy hand to heal, and that signs and wonders take place through the name of thy holy servant Jesus”. This is what the Lord is calling upon us for, I am sure, that there might not be a thought of vengeance. If there be, then we spoil the dispensation. It should be unspoiled by us, at least, who love the Lord Jesus and love one another. “Look on us”. If we have to look at people who are discrediting each other, quarrelling with each other, it is quite evident that [p. 250] there is some spoiling going on; the ornamentation is being damaged, whereas the ornamentation is to remain.
Luke proceeds to tell us in Acts 4, “And when they had prayed, the place in which they were assembled shook, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. And the heart and soul of the multitude of those that had believed were one, and not one said that anything of what he possessed was his own, but all things were common to them; and with great power did the apostles give witness of the resurrection of the Lord Jesus, and great grace was upon them all. For neither was there any one in want among them; for as many as were owners of land or houses, selling them, brought the price of what was sold and laid it at the feet of the apostles; and distribution was made to each according as any one might have need”. This is a beautiful picture of unity at the beginning, which I believe God is aiming at now, not in the same measure or strength, but nevertheless in the same character. “Thou hast a little strength”, the Lord says, and I believe we should go in in full sail, into the everlasting kingdom of our Lord and Saviour Jesus Christ. Why not? We have the Holy Spirit, we have the doctrines, the principles, and all that is necessary in a small way, to bring about and maintain what is according to this wonderful passage, that what was at the beginning of the dispensation should be at the end of it. I believe every one of us should strive for that, and what a victory it will be!
I was going to say a word about Barnabas. You generally find in Scripture that there is some person of distinction in the place, in the vicinity, to ornament the matter, and Barnabas is the man. He is surnamed Barnabas, because of what he was, and Luke tells us, “And Joses, who by the apostles was [p. 251] surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles’ feet”. He is just magnifying the position, finishing it off, as it were, as we often get it in the Scripture. What a finish there will be, dear brethren, as we assemble when the Lord comes! He will see to it that no one will go up unfit, disorderly, or having anything against him. All will be according to the principles here. The thing is finished; Barnabas is the finishing touch, the son of consolation, the Levite. The apostles surnamed him, showing how authority that is of God will never fail to serve in love. Authority must go with love, and love with authority. He gives authority to those whom He has left behind, and the authority is to be wielded in love.
In the first part of Revelation 21 John sees the new Jerusalem “coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men”. God is jealously caring for this final thought, and in view of it is instructing us as to love, and love’s sphere, where love is. The tabernacle of God is where God is, and, where God is, there love is. There is no allusion to administration here: no reference to the number twelve. Love itself is there; it is prevailing there. There is no need to call attention to what is prevailing, but when we come down to our own dispensation, and the beginning of the next, then love is needed, the principle of twelve is needed, and especially now, so that love may be amongst ourselves. The Lord would lay that upon us as we separate. May the Lord bless these thoughts to all of us!