THE SPIRIT IN THE CORINTHIAN EPISTLES (3)
[p. 383] THE SPIRIT IN THE CORINTHIAN EPISTLES (3)
JT Our subject requires that we should refer back to chapter 6, so as to get the fulness of it. Chapter 6 speaks of our being washed from our pollutions and our sanctification by “the Spirit of our God”; and then it is stated that he that is “joined to the Lord is one Spirit”, as over against being joined to a harlot. Then we are reminded that the body is the temple of the Holy Spirit which we have of God, so that we are not our own — we are to glorify God in our body. This is an important item in the instruction. It is important as regards the believer’s body. We see the high level from which the subject of fornication is treated. The fornicator is put away, according to chapter 5, as a wicked person — such fornication as was not named even amongst the gentiles. The latter part of chapter 5 requires that if one is a fornicator we are not even to mix with such an one or eat with him. Chapter 6 treats the subject from the high level of the relation of the saint in his body to Christ — he is a member of Christ — and this is the bearing of this form of sin. It affects the assembly, but peculiarly the Spirit, for the believer’s body is the temple of the Spirit.
WJH Would you say what you understand by “he that is joined to the Lord is one Spirit”?
JT The use of the capital “S” for Spirit in the New Translation implies that the oneness of the saint with Christ, our link with Him, can only be by the Holy Spirit. “He that [is] joined to the Lord is one Spirit”. The “is” is not there. It is the character. He is one Spirit with the Lord — that would be the force of it; “one” is the thought. The Lord and he are one Spirit, and that can only be the Holy Spirit. We have the capital “S” used again in chapter 12 in regard to what we drink into, and it is just a question whether it is the Spirit that pervades the saints, the assembly, or the Spirit of God;
[p. 384] but it seems to be both. The Spirit that pervades the assembly is the Holy Spirit.
CFI Referring to verse 19, “your body is the temple of the Holy Spirit”, is that individual, or taking account of the saints collectively?
JT It refers to a believer’s body. “Do ye not know that your body is the temple of the Holy Spirit?” Perhaps what is in your mind is that it is not in the plural — “your bodies”. I think it is a way of speaking implying that it is the body of each believer. Similarly, “Let not your heart be troubled” points to the unity that existed, but each heart is to be untroubled.
JCS “He that is joined to the Lord is one Spirit”. Do you think it is preparatory to what is going to be developed in the following chapters?
JT Yes. It brings the doctrine relating to the Spirit’s presence here to bear on this evil. This is a principle to be followed, and shows how a great doctrine can bear upon a particular matter.
PL So that the Spirit’s resentment of evil is to find articulation in the vessel in which He operates; the assembly, as in the previous chapter.
JT Quite so. The whole assembly would be affected. Inasmuch as there is only one Spirit and each who has that Spirit is one with Christ, the introduction of the Spirit here lifts the subject to a high level and makes a great doctrine bear on a great evil — one which would constantly have to be met in the history of the assembly.
PL Making the exclusion of evil in any one locality universal.
JT That is a principle running through these epistles. The bearing of what is said is universal, although its working out is necessarily local, so that we have “all that in every place call on the ... Lord”, in the first letter; and in the second “the assembly of God which is in Corinth, with all the saints who are in the whole of Achaia”. In the second letter the address is somewhat narrower, but both show that we can never be independent [p. 385] in our actions in discipline. The great thought of the assembly, the one assembly, stands under all circumstances, and certainly it works out here in the great doctrine of the presence of the Spirit being affected by an act of evil of this kind. It necessarily circulates, so to speak, and affects us all.
WHU Is that which is true of us collectively in chapter 3 pressed on the individual in chapter 6?
JT It is that sort of thing. The word “temple” is applied to our bodies in chapter 6, but in chapter 3 it is the local company, “ye are the temple of God”.
Ques What is the thought of being joined to the Lord?
JT I think it is a levitical touch — the Levites were to be united or joined to Aaron for service (Numbers 18: 4); it is not merely professed, but it is a real thing, “one Spirit”. The body is to be governed by the Lord — it is His. It implies the idea of an organism. The name Levi means joined (Genesis 29: 34. See Isaiah 56: 3, 6).
Rem “They two shall be one flesh”.
JT That is how it stands exactly, showing how serious this kind of sin is, because it involves the body of the believer, which is a member of Christ.
WS Would Romans 7 be the idea — married to another?
JT Yes. “To be to another ... in order that we might bear fruit to God”. Joined is a real link between the believer and Christ. The joining is by the Spirit. The apostle is really bringing a great doctrine, which is developed more fully in chapter 12, to bear on this matter of fornication. He shows how serious it is, and how utterly beneath the dignity of the christian that his body should be so used, that which is actually spoken of as a temple of the Holy Spirit.
PL Is this the germ of what comes out in Ephesians, the culmination of which is union with Christ?
JT It implies union with Christ, but the great doctrine of the presence of the Spirit and what He effects [p. 386] between Christ and His people is brought to bear on this particular thing, and ought to challenge us, because a sin of this kind affects the whole organism of the assembly.
AMH Is not one great thought in the temple, that it is exclusive? In chapter 3, exclusive of man, and in chapter 6 of sin.
JT Quite so, and thus viewed what a power it is! If the saints accept the whole of its teaching there is a power in us to save us from this kind of thing, this uncleanness, which alas! comes up so much and affects the whole organism.
WHW This matter is mentioned in the letter from the assembly meeting in Acts 15, showing its importance.
JT The prevalence of it among pagans made the warning urgent. It is difficult to realise how the assembly of God should have persons in it guilty of this uncleanness, but we have to remember that the saints at Corinth were not more than two years old as christians. The apostle had been there a year and a half, and this letter was written shortly after, so they were very young christians having emerged from paganism marked by this licentiousness. The city was proverbial for it, so in chapter 12 of the second letter, the apostle refers to persons guilty of this, not having judged themselves. “For I fear lest perhaps coming I find you not such as I wish, and that I be found by you such as ye do not wish: lest there might be strifes, jealousies, angers, contentions, evil speakings, whisperings, puffings up, disturbances; lest my God should humble me as to you when I come again, and that I shall grieve over many of those who have sinned before, and have not repented as to the uncleanness and fornication and licentiousness which they have practised”. This is difficult for us to understand perhaps, that we should have persons in the meeting here, for instance, guilty of fornication unjudged, but at Corinth apparently there were many. It has to be borne in mind that they had just emerged from paganism and this terrible evil is not easily overcome. The tenor of chapter 6 is to show [p. 387] the bearing of the evil spiritually. It is an evil that the natural conscience judges more quickly than many others, but the chapter shows that it is to be judged in a spiritual way, as to the bearing of it organically on the saints.
JCS Do you take it to refer to what had transpired before they had come into the assembly, or after they had the light?
JT Possibly both. They had professed to be converted, but not having given up this former course would call forth the apostle’s words in chapter 12 of the second letter.
Ques Had Joseph entered into this teaching when he said, “how should I do this great wickedness, and sin against God”?
JT His is a very good example, showing God had a testimony against this evil in a young man at that early date. Genesis gives prominence to the patriarchs — mature men — but Joseph sets before us the youth — how pure he was. He kept himself pure — a very excellent example. The young need to be reminded of this, to maintain self-judgment as to this pernicious thing that is so prevalent now, as it always has been, alas, in the history of mankind.
WS Would the expression, “joined to an harlot”, bear upon the association of the saints with the system of things which is described as a harlot in Revelation?
JT It would work out that way. The system in Revelation is treated from that point of view, indeed fornication is a well-known figure in the Old Testament as applying to idolatrous associations.
EBMcC Here the privilege and responsibility was for them to glorify God in their bodies, was it not?
JT And the teaching lifts the body of the believer to the great level that is proper to it. Romans supports this, but it is made very pointed here, the dignity of the believer’s body, and how he challenges himself as to evil [p. 388] by the fact that his body is the temple of the Holy Spirit. The Holy Spirit is there, the word “temple” being used.
JCS Being maintained in the consciousness of what it is to be “joined to the Lord” — one Spirit — would preserve us from this uncleanness when we are apart from each other.
JT It would, the whole passage being to lift us up to the dignity that belongs to the body of the believer; his body here is regarded as a member of Christ.
PL So that in dealing with this evil in Israel, it says of Phinehas that he rose up from among the assembly. Would that show the priestly and holy zeal and energy that would handle this degrading matter in the light of the great thoughts of God as dwelling assembly-wise among His people?
JT Just so. Then he has the javelin — a sure instrument of dealing with it — the word of God, and involving both persons; for, however this matter is treated, there must be two persons. The Jews bringing the woman in John 8 accuse her, but where was the man? We must be fair as dealing with these matters, and I think Phinehas represents that — he dealt with both the guilty persons.
JCS May not circumstances arise where one of the persons might prove himself to be clear, through self-judgment?
JT There may be, but we must certainly deal with both persons. If one has cleared himself, well, but both persons must be dealt with. The Jewish element would favour one or the other, and we must see to it that we are not one-sided in dealing with such cases. The Jews brought the woman, but where was the man? It was not that they were told she had committed adultery, but she was taken in the act. Why were not both brought?
Ques What is the thought in “Every sin which a man may practise is without the body”?
JT It is to bring out this great principle as to the believer’s body. In fornication, he sins against his own [p. 389] body. What has been said about the organism should be borne in mind.
EWC Do you think that this is in view of the believer’s body being required for service, to man and to God Himself?
JT Yes, we cannot serve without our bodies.
Ques Does the truth of Romans 12 come in?
JT This chapter is properly to be connected with that chapter, and it enters into the teaching beginning with chapter 10 of our epistle: “we, being many, are one … body” — our bodies are involved. The body of Christ on earth now necessitates the saints in their bodies, and chapter 10, as it bears on the Lord’s supper, would bring out that our bodies are in subjection — they are holy — so that we sit together as one body. The teaching in Romans underlies all this as to the body, that is, “if Christ be in you, the body is dead on account of sin”. The woman of Sychar, I believe, illustrates that strikingly because ordinarily she would be influenced by men, but after she had had to say to Christ, she was not so influenced. She comes to them and says, “Come, see a man ... is not this the Christ?” She was manifestly superior. In principle, Christ was in her.
AMH When you said that both have to come under judgment, you mean that both would come under the consideration of the assembly, but the judgment in the one case might differ from the other.
JT Quite so. We must judge righteous judgment. The woman might not be guilty. The type shows it might not be her sin; though she must cry out if she is to be exempted. She clears herself in this way. I am sure that nothing is more important in the exercise of discipline than that we should discriminate fairly, and judge righteous judgment. What is before us now begins in chapter 10, verse 15; the apostle approaches the subject of the Lord’s supper bearing on our public position and uses the word “fellowship”. He speaks of “we, being many, are one loaf”, so that the organism now is more [p. 390] before us; and chapter 12 coming in after chapters 10 and 11 is a collective assembly position, and treats of the action of the Spirit here in the gifts He furnishes, as known amongst us.
CFI What is the difference between “he that is joined to the Lord is one Spirit” and all “given to drink of one Spirit”?
JT Oneness is in view in the first, and the second further indicates satisfaction. Drinking implies that we are satisfied in what all are satisfied in. The assembly is thus free for the Lord in holy satisfaction by drinking into the one Spirit. Being baptised, “in the power of one Spirit”, would allude to baptism as in the Red Sea, whereas the drinking of one Spirit brings in the Lord’s supper — the cup. When Israel drank at first they were not satisfied — the waters were bitter — but afterwards they drank and were satisfied, for the waters were made sweet. There was a means of satisfying Israel in the wilderness although the external circumstances were very distressing.
Ques Is there not a distinction of thought between drinking out of it — the cup (Mark 14: 23), and drinking into one Spirit?
JT There is. “They all drank out of it”, would mean that there were not two or more vessels, but one — indicative of the unity and liberty of soul and affection we have for one another. We drink out of the same vessel; but drinking into would allude to what we drink. The application of this to the Spirit as pervading the assembly is simple.
JCS In chapter 10 it is the same idea: we all partake of the same bread.
JT Having part in the same thing is one of the great unifying thoughts in the epistles, carried through to the next epistle in chapter 3, where “we all, looking on the glory of the Lord ... are transformed according to the same image”.
EBMcC [p. 391] In chapter 10, it is the cup which we bless, and the bread which we break. It is plural. Does that show how we are all bound up in the fellowship?
JT All are committed to what is done by one, but it is we, not ye: the general fellowship is in mind, and not the local. In dwelling on chapter 10, we alluded to drinking, but it is not the drinking in that chapter, it is the blessing of the cup. In chapter 12 the apostle refers to the assemblies of the saints in which ministry proceeds in order, in which the gifts are in exercise. For us it is not a question of demons, who may have been present in the Corinthian position, but of discerning what is really of the Spirit of God. The exercise of gift is governed by the Spirit. Saying, Lord Jesus, is by the Holy Spirit. Unless the Spirit has His place, such meetings cannot be profitable.
Ques Why does the apostle consider it necessary to bring in the negative side in the first portion of verse 3?
JT Because of the danger that existed, indeed the fact was that demons had access to the Corinthian assembly — a most awful suggestion, but in keeping with chapter 11: 13 - 15, of the second letter. They had just emerged from paganism, but before they were converted they had to do with the gross working of the devil through his agencies, and some of them were not free of this, and it was carried into the assembly. The negative side for us would be to see that we are not governed by feelings that would govern men of ability in religious circles, but aiming at giving the Spirit His place by saying, Lord Jesus and by the Holy Spirit instead of mere formality.
WJH Would it also have in view that in the last days, men would apostatise from the truth, giving heed to the doctrines of demons, which might creep in?
JT I am sure that is important not to overlook — some of the doctrines of Rome are doctrines of devils.
JCS Do you think this chapter locates the well with all its [p. 392] wealth?
JT Yes; the Spirit in activity but through the gifts. As we run over the chapter we come to the body, but first of all it bears on ministry, to show what marks the procedure. There is the idea of the christian saying Lord Jesus, by the Spirit, so the meeting takes on the full holy acknowledgment of the lordship of Christ, and all contrary to that is shut out. Then the Spirit is mentioned as distributing the gifts, the Lord as over the services and the operations as being of God. The three Persons are brought in in a very remarkable way, bearing on our ministry meetings.
AMH Is not the first test applied as to whether the Lord is honoured by what is said or done?
JT Yes. That would be in one who is ministering. You feel that he honours the Lord: he says, “Lord Jesus” in power, which is a reverential and affectionate way of speaking to Him. It is said in the assembly. We are dealing here with this particular subject, and it is well to keep that in mind. It is when the saints are together in the exercise of gifts. The chapter begins “concerning spiritual manifestations”, that is what is in view. It is when the saints are together for ministry. Chapter 14 develops it more fully.
PL Your saying, Lord Jesus, in this way would suggest the credentials, the divine hallmarks, in which one serving appears among his brethren.
JT Yes. You feel how beautiful it is in this particular setting. The Lord Jesus is owned in a very real and appealing way, so that the section refers here to divine Persons. The Lord is over the services, the allusion is to actual service, what one is doing.
EBMcC You spoke of the three Persons, God, the Lord, and the Spirit.
JT The Spirit comes first, that is the point. The Spirit is seen in the distribution of gifts. These are spiritual manifestations. It says in verse 4, that there are distinctions of gifts but the same Spirit; that is the first thing. Then there are distinctions of services, and the [p. 393] same Lord; and there are distinctions of operations and the same God. The outcome is that God is there. God dominates all.
SF Do you suggest that the wealth that is in the assembly is seen in that the three Persons are mentioned?
JT Yes. It is instructive to consider the fulness of testimony presented in Scripture in this way. We have here the remarkable assertion of three distinct Persons, the Spirit mentioned first, then the Lord, and then God, the same order as in Ephesians 4 — “one body ... one Spirit ... one Lord ... one God and Father of all”. The great culmination of all this is that God is supreme, all the operations being His.
Ques Should we approach all assembly services with this in mind, starting with the Spirit making room for the Lord, then moving on to God?
JT We shall never be right unless moving towards Him in this culminating sense.
PL All true ministry would lead up to and close in a note of worship.
JT Quite so. It is remarkable how much you get of that in Romans, the initial epistle; the Creator is worshipped even at the outset.
JCS Prophecy is the end in view here, is it not?
JT That is how the subject works out, but taken up more fully as to the activity of the gifts in chapter 14: what bearing prophecy has, and the effect is that God is owned amongst His people of a truth.
Ques What is the difference between the early part of the chapter, and what we have in verse 28 — “God has set”?
JT The Spirit forming the body and operating in it is the main thought in the early part. In verse 28 it is not the body but “the assembly”. After the truth of the Spirit is asserted, then, as regards God’s public setting up of christianity, it is the assembly. The body is the inner thought, and you do not get it in Peter, or in the ministry of the twelve; it is the assembly, it is the [p. 394] public body of called-out intelligent persons. God has set a variety of gifts there. The bearing is universal and not local. It is not in assembly, but in the assembly, the full thought.
JCS The body is peculiar to Paul, is it not?
JT Quite so. It involves union, being the inner thought, the working out of the innermost thoughts of Christ, what He is in His saints, that is seen in wisdom. The body involves the working out of the all-various wisdom of God. Of course the word assembly is also used as to this, but the mystery lies in the truth of the body.
Ques Peter does not even mention the assembly does he?
JT Well, he says, “Ye ... are built up a spiritual house”, but not the word “assembly”.
EWC In Acts 2 we read, “they were all filled with the Holy Spirit, and began to speak ... as the Spirit gave to them to speak forth”. Would you say a little as to the difference between the Holy Spirit filling them and speaking forth in the power of the Spirit?
JT There the gathered saints are seen as a suitable vessel for the Spirit and He takes possession and uses it. A divine Person was there active of Himself. This chapter, 1 Corinthians 12, brings this out very distinctly; He acts of Himself. He distributes the gifts of Himself.
JCS What is the object in the apostle’s mind in enumerating all these distributions?
JT To bring out the wealth that the Spirit has brought down here. What a variety of things is mentioned! First, the word of wisdom, then the word of knowledge, the gift of healing, the operation of miracles, prophecy, the discerning of spirits, and tongues, and interpretation of tongues. All these were most needed at that time. They are not all needed now, but what is needed exists now, and particularly the word of wisdom. In all the various matters we have to face, if there is one thing needed more than another it is the word of wisdom.
In chapter 6 the apostle says, “there is not a wise person among you”.
Rem It is remarkable that wisdom is mentioned first.
JT When creation came into evidence wisdom was there; it was there when needed.
WJH James said, “Brethren, listen to me”. He had it at that particular moment.
AMH Does the word of wisdom manifest itself in various persons, or is it located in one as a gift? One has heard it spoken of in a general way, but this is very specific.
JT Here it is to one — “to one, by the Spirit, is given the word of wisdom”. Perhaps you have something in your mind. Brethren would do well to make the most of a person who has such a gift in any measure. It is given for the saints. If one has a reputation for wisdom he is a dangerous man unless he is governed by the Spirit: as one exercises his gift the Spirit gives grace.
CCC Would temple light come in where the word of wisdom in one person was lacking?
JT Well, we are dealing here with the gifts. Gifts are given to individuals, not to the assembly as such; the persons who have them are set in the assembly. The company does not exercise gift — it is the individual who exercises it. The thought of wisdom dates back before the foundation of the world. Proverbs 8 shows that wisdom came into evidence as it was needed, not that it was not there as inherent in God, but when He began to do things, it was needed. And so the all-various wisdom of God (Ephesians 3) is seen working out in the assembly; but the word of wisdom is in an individual.
PL Would you say presented in a body setting, and so would include sisters, as, for example, Abigail, Deborah, and the woman who spoke to Joab?
JT Quite so, and more particularly the wise woman of Abel.
[p. 396] Rem In contrast with the wise woman of Tekoah who had a reputation for wisdom, but it was not used to a good end.
JT It is a great thing when a matter is to be solved, that it should be rightly ended. The wise woman of Abel recalled the ancient saying, “Just inquire in Abel; and so they ended”.
WHW It speaks of the distinction of gifts. Is it our responsibility to be able to distinguish where gift is? — who has it?
JT Well, it is surely, otherwise you might be misled in attaching it to a man like Ahithophel, who had a reputation for wisdom, but he came under the influence of the devil. The “word of knowledge” comes after wisdom — “according to the same Spirit”, which would mean, I suppose, that he can apply known things; one would be conversant with the Scriptures.
Ques Is it not possible for any of these words to be given on a specific occasion?
JT Well, they are called gifts here. The Lord might come in as He does at times, and use one and another, and the result would be wisdom; but we are dealing here with gifts, which are not to be given and taken away.
JCS These gifts are distributed among different persons. Is there not a danger if one has a gift, of centring everything in him?
JT Quite so. We must discern what each is equal to. The word of knowledge is remarkable. It is a question of applying what is known, with ability from the Spirit how to do it. It is a very important side to our position. The truth is brought in.
CFI How does the gift of government apply?
JT Governments, it is. That is in the next list, verse 28: “gifts of healings; helps; governments”. I think government would work out in a son of the kingdom, not that a son of the kingdom is necessarily a gift — it is what he is, he has grown up in maturity in the knowledge [p. 397] of the kingdom, in the rule of God; but he may be given ability or gift in regard to government. One of the great features of the testimony is government, which was given to Adam in a certain sense, but properly to Noah, then to Israel, and now the nations have it. The great spiritual thought of government is in the assembly which is to rule by and by, and these gifts are to work out government today. The gift of government is set in the assembly — it is a universal thought and hence anyone having that gift should be used by all.
Rem We have to discern between spiritual power and a dominating personality.
JT A dominating personality like Joab may set aside the authority of Christ in a meeting.
AMH Would being baptised into one body in the power of one Spirit have a great bearing on the use of the gift of government?
JT I think it does. The idea is that we merge in a spiritual way, which puts us all on the same footing. The exercise of the gifts would rightly give those who have them personal distinction, but the merging places them in relation to the brethren. We are happy with the brethren and with one another. Paul would take his place amongst the brethren most happily. The drinking is mentioned immediately after that; it makes us contented as with the brethren. If we have spiritual ability more than others it will show itself and will be owned by all.
Ques What is the gift of faith here?
JT It is more than faith in the ordinary sense, it is faith for exploits, such as you have in Judges. Hebrews gives you faith evidenced in a variety of “witnesses”, including what is contemplated here.
EWC These diversities of operations of gifts are in view of the work of God. You spoke of wisdom coming into evidence in the work of God. It is in the work of God [p. 398] today.
JT Whatever little there is today should be thankfully appropriated as marked off from the wisdom of the world. Anyone can see the world’s expedients are merely like patent medicines, but the word of wisdom divinely given stands. It began early; as the idea of creation came into evidence, then wisdom was “brought forth”, and it runs right through. It is fully seen in Christ, but the Lord Himself saying, “wisdom is justified of all her children”, shows that it permeates the saints. As the creation is in view, wisdom is there, and now in the assembly it is to be seen in a supreme way. The angels are to see it worked out in the assembly — the “all-various wisdom of God”, and these distributions by the Spirit have that in mind.
JCS Would the fact that the distributions all come from the same divine Person help in the line of preserving us from rivalry or competition in our service?
JT I think so, and also the Spirit being mentioned in the distributions would imply that He has first-hand knowledge of the saints. Of course He has, God has, but the presence of the Spirit down here implies among many things that He has first-hand knowledge of us. He knows the saints and in the distributions He chooses His men. I refer to this as marking the divine way, establishing confidence in us.
Rem Each exercise of the gift is a manifestation of the Spirit.
JT That is right.
PL Would that first-hand knowledge be implied in the expression that the Spirit “sat upon each one of them”?
JT They were known persons. Already they were known by name — “the crowd of names”. It was each person — the Spirit “sat upon each one of them”.
Ques Would a word of ministry in the Lord’s day morning meeting be normally given through a gift or through [p. 399] anyone?
JT I think the idea is that a gift, if present, would be used; not that I would exclude anyone, but the divine economy is ornamented. One of the features of the creation is ornamentation. Gifts involve ornamentation, and there is in them the idea of representation of God. It is not simply a word — but how to say it. The gift has ability in this sense. I am not excluding anybody, but ministry in Scripture is on the principle of gifts.
CHH Love lying behind all would secure it from man’s ordering.
JT Well, God will have things according to His own mind. We are told He garnished the heavens, planted a garden, and so, running down through the Scriptures, we come to Jerusalem or the temple as an ornament, the ornament of the earth; the assembly is the culmination of all this. It is the great ornament of God, and in its function in the sphere of testimony gift has a great place; it is specially furnished to convey the mind of God in a dignified ornamental way. It should not be damaged by the vessel, but rather enhanced by it. The great pattern is Christ. He could say, “The Spirit of the Lord is upon me, because he has anointed me to preach”. In the description the Spirit gives, in Luke 4, of the Lord in the synagogue in Nazareth, we can see that ornamentation was in mind.
Ques Are we not to desire earnestly the best gifts?
JT Chapter 14 shows it is legitimate to desire them. In Ephesians it is said that “to each one of us has been given grace according to the measure of the gift of the Christ” — that is grace. Surely every saint has grace, but it is according to measure. That gift too would be ornamental; that is grace in the christian to fill his niche properly. But the Spirit goes on to speak of specific gifts there. In chapter 12 from verse 14 to verse 27 it is a question of the human body as a figure, leading to Christ’s body. It is an organism, and hence there can be no independency. All the saints are brought in when you come to the body.
JCS [p. 400] What you have stated is a real difficulty at times. Sometimes you have one who seems to have gift, but there is great disparity between what he says and what he is.
JT Scripture should help us as to this. In 2 Timothy 2 it says the vessel should be sanctified and meet for the Master’s use. There should be nothing to mar the precious treasure there. In Numbers 15, as a principle, a man goes to the sanctuary with a gift, and it says the man with a lamb shall accompany that gift with so much fine flour, so much oil, and so much wine. Then if he brings a larger gift, he is to accompany it with an increased measure of flour and oil and wine, and so with the three distinct offerings, the last being a bullock. Each offering is to be accompanied by a corresponding proportion of flour, oil, and wine, meaning obviously that we are to be balanced. There is the character of Christ, the oil speaking of dignity, and the wine of what is stimulating in the offerer, not only in his offering, but in himself. One is delightful to God as He sees him coming to Him thus. The offerer is in keeping with his offering. That helps us as to the use of gift. In Ephesians the man is called the gift, involving what he is. He gave some apostles, some prophets, some teachers, etc. That is, He gave the persons.
Ques Is the principle seen in Christ Himself? He was all that He said.
JT That is the thought. He was in complete accord with all He said.
CFI What is meant by, “so also is the Christ”?
JT The allusion is to the saints as spoken of here. They are viewed in the dignity of the anointing. God would be represented in a dignified way. “Let us make man in our image, after our likeness”. The “image” would require the anointing — the representation of God in a dignified way. Here is a dignified authoritative company. We need to keep in mind that God is the end in all these things. God should be made known.