JOTTINGS OF READINGS ON S.S. NESTOR NO. 1
[p. 462] JOTTINGS OF READINGS ON S.S. NESTOR NO. 1
JT Second letters usually convey the full thought in the writer’s mind as amplifying and bringing in what is additional to the first. The great thought of glory marks this one.
PL Like the second giving of the law in Deuteronomy.
JT Yes, Moses is freer there than in Exodus. Glory is a question of what God is in Himself, coming in feelingly and at times showing Himself — finding it convenient to show Himself — by His glory He raised Christ the first day of the week. We get this more here than in the first epistle, in that we get the suffering side more, making way for the glory here, in this second epistle. We are now being helped to enter into the full thought of the Supper, the Lord’s feelings entering into it peculiarly and glory connected with it. We are not at the fag-end of things, but at the opening up of the greatest thoughts. We get the Lord pent up in Luke 22 waiting for the hour, but in chapter 24 He is free. Paul represents this but finds himself free in the presence of his companions as we eight on this ship. We would think of our brethren in Ireland and England entering feelingly into the Supper and thoughts of glory. The passover must come first. “With desire I have desired to eat this passover with you before I suffer”, the Lord’s supper opening up the dispensation and God’s mind week by week. We are connected with a system of glory and it is opening up from glory to glory. “This passover” gathers up all that was in the Lord’s mind from the beginning, then the new thing, the mount [p. 463] of Olives in due time opened up in the twelve, but the Lord having Paul in mind — His own man — bringing out the Supper with a view to going from glory to glory.
PL “They go from strength to strength” — not a fag-end, the spiritual side is glory.
WSS “Where the Spirit of the Lord is, there is liberty”, the apostle would say this in the enjoyment of the liberty himself.
JT We are here in the midst of things between East Ireland and West England where the brethren are having the Lord’s supper, like John in the Spirit on the Lord’s day. Circumstantially pent up, liberated in spirit. So Sydney and the whole continent of Australia was pent up but now relieved from domination, having got free as in 2 Corinthians 3, involving the second going up of Moses which relates to what is spiritual. We must also take account of the human side which involves feelings as in the Lord Himself, what He is capable of being affected by — this marking the ministry. Paul himself also represents this.
PL “Jesus wept”.
JT Also seen in John on Patmos. “I John, your brother and fellow-partaker”, etc.
WSS “How am I straitened!”
JT The Lord was straitened but was going on high and the Spirit was coming to fill out all He had brought in. Moses begged Jehovah to show him His glory. Jehovah said a great deal about Moses. Not just the letter which kills but the spirit. The Spirit gives the subjective fulness of things. The Lord’s feelings are seen in Acts 9. “Why persecutest thou me?” In Acts 26 the human side is Seen — “It is hard for thee”, etc.
AM Might feelings as to Stephen affect Saul before [p. 464] conversion?
JT The Lord names what was going on in Saul’s soul: “It is hard for thee to kick against the pricks”. The human side is prominent in all this and should mark the ministry. There is power in feelings. Priestly power is needed at the end. How affecting, the three thousand converted in one day when they say, “Men and brethren, what shall we do?”
HW Reference to tribulation and patience in Jesus.
JT Read Revelation 1: 9. See J.N.D.’s note.
AM In Revelation 1: 13 the Lord is girt.
JT But He is ungirt in Philadelphia. Hence He had the key of David to open, He is fully free there and this leads on to Revelation 22.
PL Reference to Judah’s prevailing in 1 Chronicles. Much said there about David, like Paul in 2 Corinthians.
JT What the Lord gave to John is like what the Father gave to the Son, the book of Revelation being the unfolding of what was in the Father’s mind. See Mark 13.
PL Reference to the mount of Olives and the enquiring there, the four brothers coming to Him.
JT It is an environment for development of the truth, levites needed, priestly power needed in abundance.
WSS Three brothers were selected by the Lord at different times but in Mark 13 four brothers come to the Lord enquiring, like ourselves today.
JT They were evidently young men. Young men are in view and are needed today. Forty years ago they were discouraged and given no place in the ministry.
PL Four suggests the universal side, like ourselves, having in view Africa, Australia, New Zealand and America.
JT The golden thread of feeling runs through the Revelation, e.g., silence in heaven (chapter 8),
[p. 465] involving sympathy with God and men. The elders in chapter 4, marked by feelings, say nothing till the living creatures fall down; these would represent the young brothers. In former days it was always the old brothers first. David said, I have been young and now am old. He made room for the young men at the end by lowering the age of the levites.
AM “God ... overlooked the times of ignorance”.
Rem Hence Paul raising Eutychus; David once young, then old, and Zechariah a young prophet, the angel is to run and speak to this young man.
JT Isaiah must have begun his service very young, for it covered so many reigns. Young men with feeling and priestly power are needed at the end. Lord’s day, August 24th, 1947.
NO. 2 2 Corinthians 4 The second epistle is to be noted as leading on to the service of God, glory entering into that, especially the Lord’s supper, glory being reached from that point. We also have the thought of the believer’s body as having part in this. We need to follow this up, going on to the body or “house from heaven”. The believer there is contemplated in his raised condition; chapter 5 indicates the end reached; going on to the end of the chapter involving the service of God in new creation. (Verses 16 and 17 read.)
WSS So that chapter 4 would give us the body secured here, then chapter 5 in resurrection and then new creation.
PL “Passing through the valley of Baca, they make it a wellspring ... each one will appear before God in Zion”.
JT Humiliation attaches to our bodies, yet treasure is in them and glory is to be kept in mind. (Verses 8 to 11 read.) What is mortal is capable of carrying these great thoughts, it links on with what is universal and all is linked up with the “face of Jesus Christ”. This has a practical bearing on us as here now.
PL Paul, passing through the upper districts to Ephesus, would be on this level. What preceded that at Corinth, including Apollos, would relate to the first epistle to the Corinthians.
JT We have the link of the truth working out through the medium of the servants, “the life ... of Jesus” working in our mortal bodies here. Paul here is the medium in which the glory is worked out.
PL “I became in the Spirit on the Lord’s day”. Shut off from our brethren as we are, we have this link on the Lord’s day and the Spirit.
JT There is clearly a link between the Lord’s day and the Spirit.
WSS The “life ... of Jesus” — would this be a reflection of the glory belonging to Him?
JT The body here implies that the highest elevation may be reached in it even though mortal; but the power of abstraction is needed and the admission of humiliation. The “dying of Jesus” links up with the mount of transfiguration. In the Lord’s case the highest point ends in the transfiguration. He relinquishes the glory there to return, going down to die, to secure everything. All this is to be in our souls. Although having reached the highest point in the transfiguration, corresponding with 2 Corinthians 3: 18, the Lord returns to normal conditions. The apostle reaching the highest at the end — the third heaven — would indicate to us what can be reached in one person. Paul also is able to leave current things with all their humiliation to be [p. 467] engaged with the highest things as seen in chapter 5: 16, 17 (”know no one according to flesh” ).
HW Would sonship be involved in this, although not mentioned in terms?
JT Yes. We know no one after the flesh. Christ in glory and all that stands connected with the first day of the week is open to us in the power of the Spirit.
PL Of Levi it is said “He acknowledged not his brethren”, etc. Would that be knowing no one according to flesh?
JT He is available in abnormal conditions. We, too, are able to get out of flesh and blood conditions by the power of the Spirit. There is no limit as in the Spirit. We have here even departure to be with Christ touched upon in verses 1 - 4, yet leading up to the acme of God’s thoughts in new creation. If it is in Paul, it is to be in others by making room for the Spirit. This eternal weight of glory we can all touch in measure as we turn away from all around. The power of abstraction is needed. This leads on to the service of God involving the Lord’s supper, but we here (on the ship) are cut off from this. Paul and Silas in the prison were praising God with singing.
WSS We are not to be discouraged by weakness or even to be overmuch occupied with things of humiliation.
JT Just so. Read verses 16 to 18. In the power of abstraction we are able to link on with all our brethren; life is to be working in them.
AM Is it a matter of the confidence that faith gives?
JT Read chapter 4: 13 - 16. The truth is seen working out in Christ, then in one man, Paul himself, and if in one man, then extending out to infinitude, the whole work of God being in view.
WSS Read note to ‘many’ in chapter 4: [p. 468] 15.
JT This all makes our time here and the opportunities in it full of moment as seen in John in Patmos in the Spirit on the Lord’s day. Yet he says, “I John, your brother”. He is a brother to the saints. It is all intended to impress us with what the Lord can work out in one man.
WSS Showing the power of abstraction?
JT Yes, we must make full allowance for John, what he was, the material God had to work on in one man. The possibilities open up the more you think of it. The apostle is thinking of their being brought into it.
AM Is the heave-offering of Exodus 35: 5 the result of the glory coming down in Moses?
JT In Exodus 34 we have what was worked out in Moses, then Jehovah passes by. It is seen worked out in Moses himself, what God is working out in one man. Then Moses comes down from the mount with the tables of stone, and the people are brought into it. His face shone and he calls the people to him. Read verses 29 - 32. It is all seen working out in one man, the primary reference being to the Lord Himself, and so in Paul, and as he returns to what is normal it can be worked out in God’s service. So we have “Jesus alone with themselves” and “they descended”. So we are brought in to contribute to the service of God. An eternal weight of glory is connected with this.
PL Mr. Rofe’s hymn, No. 187, verse 3. (456:1 in 1973 Revision — Editor)
AM Would Moses’ Psalm 90 be in view here? “Let thy work appear unto thy servants, and thy majesty unto their sons”.
JT The material required for all this was found in Moses primarily and then also in the people.
HW David gave largely towards the house of God and said to the people, “And who is willing to offer to Jehovah this day?” 1 Chronicles 29: 5.
JT [p. 469] The military David is to be distinguished from the personal David, the former (1 Chronicles 22: 14) contributes one hundred thousand talents of gold; the latter (1 Chronicles 29:4) three thousand talents only, but of the very best kind of gold, such material involving the kind of man needed, for it is here he refers to God as Head.
PL These thoughts are being worked out Colossianwise and Ephesianwise, all the saints being brought into the current.
JT J.N.D. was told by his father to improve the world by one man. He had to get free from the Church of Ireland and the Church of England and give scope to the Spirit.
AM Is the allusion in chapter 4: 7 to Gideon important?
JT Yes, things have to be worked out in himself first, then he can say, “Look on me and do likewise ... as I do, so shall ye do”.
PL In Ezra and Nehemiah we have things working out in one man, involving the choirs and the feast of tabernacles.
JT Our minds are taxed by God’s use of one man.
PL So we have Paul saying, “My intelligence in the mystery”.
JT It is a question as to how usable one is, specially if young, whether as to material or skill. Paul speaks of his intelligence in the mystery, but in order that others may be brought into it.
PL For instance in John’s overcomers.
JT Moses did not want to take on the service, so that God was wroth with him, but He would have him to go through with it. This is a young men’s time, are they ready with the material and the skill to carry through God’s thoughts? J.N.D.’s writings set aside much rubbish and many have been helped.
AM Would “I John” in Revelation 1: 9 refer to the material and in Revelation 22: 8 to the skill?
JT Yes, “I John” is alongside of “I Jesus”, which leads to the Spirit and the bride saying “Come”. Sisters are not left out of this. Sisters are constantly brought in in all these cases. Miriam in relation to Moses, and the various women in John’s gospel, the Lord having the feminine idea in mind set out in Mary Magdalene. God began with the man and the woman and ends with the Spirit and the bride.
WSS Would the reference in Exodus 35:25, “And every woman that was wise-hearted spun with her hands, and brought what she had spun” fit in here?
PL Would not ‘spinning’ involve the Colossian “joints and bands”?
WSS Does it not lead up to the bride being seen “prepared as a bride adorned for her husband”?
JT Yes, and that leads to the Spirit and the Bride saying “Come”. God will reach His thought. (John 1: 1, 2 and Colossians 1 referred to.)
PL Your opening remark at St. Pancras as to the Spirit and the bride would indicate the greatness of the thoughts in mind, involving the nearness of the assembly to Deity. But you were diverted from developing it.
JT To get the full thought of the nearness all the saints are required.
PL The heavenly city in Revelation 21 shows the divine end reached in all.
JT The idea of the remnant does not bring us to the full thought of God. His thoughts may be carried through in a remnant, but it will not be a remnant at the finish.
PL A remnant is used in testimony.
JT Yes, to bring out devotedness. How is the full thing to be brought to pass? that is the point. How much God can do in a moment of time! God can complete His work in His people very quickly.
[p. 471] God works for Himself and He may have to do a great deal in a short time.
PL “Can a land be made to bring forth in one day? shall a nation be born at once?” Isaiah 66: 8.
JT It is a great thing to be maintained in the joy of all that God is shortly going to bring in for Himself.
Lord’s day, August 24th, 1947.
NO. 3 2 Corinthians 5 It is in mind to enlarge on Paul’s own personality and ability in the truth, representing it personally both in material and skill, for he is a skilled labourer. Read verses 20 and 21. We have the interweaving of Paul’s own personality with the truth. Paul represented in himself material to be used, but also the skilled man, e.g., the two skilled workers in Moses’ time, Bezaleel and Aholiab. Matthew 16 shows Peter not only as representative material for the assembly, but also as the skilled minister to be used. Read Matthew 16: 18, 19.
WSS “Now he that has wrought us for this very thing is God”.
JT This would refer to Paul personally and would scarcely go beyond him. It would link on with “We are ambassadors therefore for Christ”. Again read verse 20 as portraying Paul, a man of skill.
PL Referred to Hiram, a “lover of David”, who sent to Solomon both the materials and the man of skill to deal with them.
JT We see here a remarkable combination of things. The material is seen representatively not only in David but in Moses and Paul, and then we have to consider the skill that is needed. They are [p. 472] all skilled servants.
WSS Does skill imply acting like God?
JT We begin with Him and end with Him.
HW To whom would the “we” of verse 20 refer?
JT It would be the “we” of dignity and refers to Paul personally though it might include others such as Timothy but Paul himself predominantly. In chapter 6 we have a continuation of the thought of the workman. (Reference to chapter 5: 1 and the believer’s body.)
AM Is he calling attention to what is inward?
JT Quite so.
PL The same inhabitant is transferred from the realm of testimony to that of purpose.
JT Just so. Read verse 3. This is a solemn matter involving unreality, bad people, having in mind the necessity of dealing with them “found naked”, the suggestion being that such would be without a body in which to shine for God. How are the two ideas to coalesce? How to identify the “house from heaven” developed from heaven with what God is forming in us now, or reconcile it with what we are literally, involves the whole scheme of Pauline doctrine. How mysterious it is that God can identify the house from heaven with what dwells in that which is liable to destruction! How marvellously the truth is worked out in our bodies! John says when we shall see Him we shall be like Him. Read verses 6 - 8. Our souls are to be nourished with these great thoughts. Wonderful things open up to our minds in Paul’s doctrine in relation to our bodies. I hope I am not mixing things up. We walk by faith, not by sight. In the faith system these things are reconcilable, and we can abstract ourselves. The identity of each of us is seen even in a disembodied condition.
PL “Whether in the body I know not, or out of the body I know not”, 2 Corinthians 12: 2.
JT [p. 473] The power of abstraction was well known to Paul and indeed to Peter too, and to all the apostles.
HW “For whether we are beside ourselves, it is to God; or are sober, it is for you” (verse 13).
JT This would involve ecstasy of which Peter also speaks. What wonderful experiences Paul had as in 2 Corinthians 12, the thorn for the flesh being needed to keep him down!
PL Reference to the judgment-seat (verse 10), and the penetration of God’s eye.
JT We have to retire into what God is. Paul could not say whether he was in the body or out of it. When judgment comes the whole matter will have to be gone into. God alone has the understanding as we are dealing with mysterious things. You wonder if we go through very much to fit us for these things. Our minds are to have part in these things in the sense of material and also skill, judgment is to be thought of. Paul speaks of eternal judgment. What is that? We are to accustom our minds to the thought of eternal judgment, and then to be able to turn away from that to contemplate the great things God brings us into.
PL Paul would have passed before the judgment-seat in his spirit already.
JT Read verses 5 to 8. The idea of judgment would come in here as well as in verses 9 and 10. Then in verse 11 we have the idea of the “terror of the Lord”, what God is against sin.
WSS We shrink from it; it is a terrible contemplation.
JT The gospel, while glad tidings, nevertheless carries the thought of terror with it in view of the great things God has in mind.
PL Referred to Abraham and the “horror of great darkness”, Genesis 15.
JT The first reference to the word of Jehovah is in that chapter, coming to Abraham as a vision.
[p. 474] What Paul went through in the three days of darkness would be similar. Material to go through these things needs this process.
PL In view of refinement?
JT “Our God is a consuming fire”. God would bring us through.
HW Reference to Galatians 6: 16, “As many as shall walk by this rule” (the rule of new creation) “peace upon them and mercy, and upon the Israel of God”.
JT That is the abstract idea. In contrast with this Abraham has to go through the thing personally, then Jehovah makes a covenant with him.
WSS Abraham says, “how shall I know?” (Genesis 15: 8). Here in 2 Corinthians 5: 1, Paul says, “we know”.
JT God gives him things and with it the terror. Read Genesis 15:3 - 6. Notice the reference to righteousness in verse 6, it enters into 2 Corinthians 5.
Then read Genesis 15: 7 - 18. After these experiences Abraham is now ready for the covenant. It is wonderful that one should go through this horror of great darkness. Tidings from Sydney tell us of one of our brethren having gone through a horror of great darkness. Then the smoking furnace and the flame of fire — all referring to the death of Christ, as the means by which God brings these things to pass.
WSS Is this needed in some measure for every one of us so that material may be secured for God’s end?
JT There is the horror of great darkness on the one hand but on the other we have the things mentioned in verse 17 involving the power of God, and substance and light. There must be substance behind the smoke, as referring to the incarnation. The thought of material is worked out fully in the Lord alone. Only in Him could you get substance to go through.
PL “That holy thing”.
JT Such a section as Genesis 15 clearly implies the Lord going through things. How are we to understand the four hundred years except to see that Abraham had part in it all?
AM Would the ‘burning bush’ in Exodus 3 link with Genesis 15?
JT The link with Moses is clear and would lead on to the ark and the shittim wood involving endurance.
PL Hence the continuation of the testimony in the last days seen in 2 Timothy bound up with suffering.
JT All men God used had to suffer.
PL Does all this involve the difference between the objective school which would develop the Philistine element and the need for the subjective line?
JT There must be an Isaac, not only an Abraham; he is not to be the son of the domestic. Then we also have the reference to the stars, involving the greatness of what was in God’s mind.
Lord’s day evening, August 24th, 1947.
NO. 4 2 Corinthians 6 The highest level was in chapter 5, “The love of Christ constraineth us”, leading up to new creation. We return here, in chapter 6, to the idea of workmen, “as fellow-workmen, we also beseech”. 1 Corinthians 3: 9, was referred to as explaining the thought of workmen, the idea of the reception of the truth has a great place in these two epistles. We have not only the light coming to us, but we are committing ourselves to it. The apostle says, “that ye receive not the grace of God in vain”. He quotes scriptures and cites incidents where the truth is [p. 476] verified in the servants. These thirty-seven items in verses 4 - 10 show how real his profession as a minister was. It was made good in him and he beseeches that it might be made good in them. Isaiah 49: 8 was read, as suggesting a suitable scripture, primarily applicable to Christ but used to verify Paul’s position as a minister.
In the gospels the Lord spares words. When we come to epistles we find much enlargement in detail, so Paul speaks of thirty-seven things that mark him, having latitude to do this. What could the Corinthians refer to as marking them? Was there any enlargement there? They were shutting him in by their worldliness; he appeals to them, “be ye also enlarged”. Worldliness binds us up and the ministers, too, who seek to serve us. The Spirit of God is concerned with the state of the brethren. The apostle enlarged as a vessel reflecting what the Lord was. As the note to verse 12 shows, he had been driven in by their evil but now opened out.
A comparison was made between the Old and New Testament ministry; what latitude there is in the latter. The Lord goes through the cornfields and the disciples pluck and eat the ears of corn and the Lord approved it. There are no limitations on the divine side of the ministry.
The Spirit of God in Mark’s gospel proceeds to the thought of the Son of God at once, this having a levitical bearing going on to Paul. There is no part of the Holy Scriptures to be compared with Paul’s ministry giving us the idea of what christianity really is. The thirty-seven items referred to give all the latitude that love could seek. There is no lack on the side of the Holy Spirit.
Reference was made to Psalm 66, “Thou hast brought us out into abundance”. The second epistle is remarkable because it is the second epistle. The apostle is showing that he has much in reserve but [p. 477] he was restrained; there is no lack in him. They “grieved” (or ‘limited’) “the Holy One of Israel”,
Psalm 78: 41. It is a matter not merely of the small size of the vessel but of the worldliness which affected them. Paul was not worldly, nor the apostles, clearly the Corinthians were and they needed to be enlarged.
Verse 14 shows how things had to be tested such as unequal yokes, these were the things hindering and the word is, “Come out ... I will receive you”. The apostle uses tender language as they were really young christians coming out of heathendom and he is careful to give no advantage to the devil to turn them aside. The moral condition of the brethren is usually in mind in the exhortations of Scripture. In the Lord’s supper when brethren come together, the Lord is not there, but the objective things are there. Are the saints sufficiently susceptible to the elements which are there so that the Lord can help them? We have the principle of coming together; the thoughts of love are all before us objectively. Now the question is whether ministry can effect anything, or the Lord Himself in coming to visit us. Reference was made to Luke 24 and the severity of the Lord, “O fools”, etc. This bears upon the objective things, but something more has to be added. It is a question of the state of the saints, the attitude of the brethren themselves, and what may be effected through ministry, what God has in the gifts.
Reference was made to the appeal of the apostle in chapter 6: 1, and with what tenderness and care he would serve them lest the enemy should get an advantage through undue severity. He sends Timothy to them and refers to what he is in himself; great skill is seen in sending Timothy lest he might turn any away. We are apt to be severe if we have ability. Reference was made to Asher having his foot dipped in oil. God has set us on the first day of the [p. 478] week in circumstances which themselves should soften us. We appropriate the brethren — “all things are yours”, the saints are yours. “Yet shew I unto you a more excellent way”. We have added advantage in the gifts, the ability some have to bring the truth before the saints. Read verses 11 - 13. It is all a question of gift, the liberty Paul has to appeal to the saints, not using authority nor the servant standing on his dignity.
In the section commencing with verse 14 there are many things spoken of, we have diverse yokes, mixed marriages and a great many things in connection with associations. How much there is that might hinder a christian! This would bear on what we have in Mark 4: 30, as to what the kingdom of God is to be likened to, which involves what has occurred in the public profession through the allowance of these things. Reference was made to Leviticus 19: 19, and Deuteronomy 22: 10, as to sowing with mixed seeds. One might be a christian and yet any of these things might attach to him. The abstract thought is brought in in the midst of these mixed conditions by the words “ye are the living God’s temple”. There is affection in the apostle’s appeal and good ground for healing in the saints. God is willing to take up the attitude of a Father on the conditions specified. In Galatians we are sons; here it is a question of what God is prepared to be to us in certain conditions, that is “sons and daughters”. In the gospel the Lord says “Daughter”, which would be more than what we have in this chapter. It is purely conditional here. It is to a separate Abram that Jehovah says, “I am thy shield, thy exceeding great reward”.
All this is leading up to a “man in Christ” in chapter 12.
Lord’s day morning, August [p. 479] 31st, 1947.
NO. 5 2 Corinthians 7 This chapter bears out fully what has been before us, that is, the grace which belongs to the ministry working out in tenderness to hose ministered to lest the work of God be damaged. This chapter seems to finalise the matter of discipline raised in the first epistle; they were genuinely affected by the ministry so that they were in accord with Paul’s judgment of the person under discipline. Read verses 7 to 11. “What ardent desire, but what zeal ... in every way ye have proved yourselves to be pure in the matter”. This indicates that the end had been reached, but not only in the man dealt with in chapter 5 of the first epistle (they were slow to do it). It is an example for those of us who are engaged in the service of the Lord. The minister has to be watchful not to be accountable for any damage. The apostle’s feelings enter into this and it is over against clericalism ruling over God’s heritage. This lifts the saints up to the level of the ministers. “Receive us” would be equivalent to receiving the ministry. It is wonderful how low the great apostle goes in asking them to receive him. The question was raised as to letters of commendation (2 Corinthians 3: 1), being needed by the apostle. Paul did not claim his rights but was concerned that they should be on the ground of mutual feelings. This is clearly seen in 1 Corinthians 9 where these feelings are to work out in bringing all on to the same level. They also work out, as is seen in this chapter, in the apostle’s joy in the results of his service. “Weeping may endure for a night, but joy cometh in the morning”, Psalm 30: 5.
“His compassions fail not”, Lamentations 3:22. In Numbers 25 Phinehas deals with the evil, and then in chapter 26 the people can be numbered, being thus lifted up to assembly status. After that Joshua comes into view, a man “in whom is the Spirit”. Right assembly feelings begin to display themselves now. Paul held himself back, putting others forward; these are subordinates, go-betweens in the ministry and become in entire keeping with Paul. It was all a question of saving the Corinthians. The apostle’s skill is seen in sending young men, instead of the older ones, which is an example for us in matters of discipline. We might think old men are needed but young men are equal to the service; it is remarkable that they are. We see this principle in Abigail’s young men (1 Samuel 25: 14), which is an assembly chapter — Abigail’s chapter. Her young men were entirely equal to the moment, it was a young men’s opportunity. This is all very suggestive as to the place young men may have in service. The older ones are dropping out and the Lord is saying, ‘Can you be trusted?’ Timothy and Titus were to be trusted in relation to Corinth, yet there was a special word for Timothy not to neglect the gift in him. They all come in to the glory of the results. Paul says, “such a one as Paul the aged”, yet he makes much of the younger men, saying to Timothy “the things that thou hast heard of me ... commit thou to faithful men, who shall be able to teach others also”, 2 Timothy 2: 2. David’s men would be young, a motley number at first but under his influence what results are seen in them! In Exodus 24 when the twelve pillars were built Moses sent youths to offer burnt-offerings, etc., youthful material is emphasised; they filled up the gap in priesthood when no formal priest was yet appointed. This depth of feeling and joy would serve to consolidate the Corinthians. They were given to understand that he was thoroughly with them in the whole matter of this judgment, the man was to be saved in the day of the Lord Jesus; although he was not yet forgiven, he was deserving of forgiveness and so was saved.
[p. 481] The minister is as ready as possible to be with those ministered to, the mutual state is there, nothing is more important, we need to merge together in all disciplinary matters. The apostle was with them in spirit in their disciplinary action, with them feelingly, “Ye and my spirit being gathered together”, 1 Corinthians 5: 4. Common church griefs promote unity. It is a great victory when this comes about, matters being solved to the satisfaction of all. The apostle gives as much credit as possible to those he ministered to, his skill is seen in this. Verse 8 read. He arrives at it tenderly so that no reasonable person could question it. All the feelings of a pastor are seen marking the apostle. It seems as if a finish was reached to this matter of discipline. The apostle had been pent up but now he rejoices. Reference was made to verse 6, as indicating what he felt in a priestly way, leading to the encouragement of the apostle by the coming of Titus; we see here the fusion of the apostle’s spirit with that of the whole company. It would be difficult to find a greater evidence of the true priestly spirit in the minister. Reference was made to David at the mount of Olives and those who went with him, others coming into the same matter, two young men and a sister. There should be more jubilance over recovery as in Luke 15; John 20 also would be outstanding in all this. Brethren are being brought to this, restoration being always in view. Reference was made to such joy being experienced in London in the restoration of a brother now valued among us.
There is nothing more consolidating than the feeling of joy we experience in these cases. Galatians 6: 1 implies that he is to be restored to where he was before, functioning as he had been. Reference was made to the restored leper being seen in priestly dignity as anointed with oil. The details of his recovery are so striking as set out in Leviticus 14. Verses 13 - 15 of the chapter were read, showing the [p. 482] matter being settled and Paul satisfied. Titus is seen as a safe man — a good churchman; Paul and Titus fill out the bill well. Allusion was also made to messengers of the assemblies, Christ’s glory, they are reliable go-betweens. It was said that our assembly measure is seen by our reception of Paul, a great general result being in view of the coming of the Lord, for we are to go up acceptably; this is the result of the gifts and the ministry in the saints: “Until we all arrive at the unity of the faith ... the full-grown man”; we are thus ready for translation, the Lord having this in mind through the ministry; the assembly is the great point, whether it is translatable acceptably to God and to Christ. This implies the work of the ministers. The Spirit and the bride saying Come, means that she is ready; what a great result is going to come about! God will do much quickly, all is ready when translation takes place. Heaven and earth must come into accord, that is what God has done objectively and what the Spirit is doing through the gifts.
Chapter 5: 15 - 17 was read, leading on to new creation, all things are of God and so we get beyond the realm of gift. The body becomes self-supporting; the great result will be glory to God in the assembly in Christ Jesus.
Verse 16 was read, with the remark that there must be something abstractly there which was perfect. The ‘gist and marrow’ was there even if in two or three, there must be something there that was perfect against which the gates of hades shall not prevail. Heaven and earth must be brought into agreement, God can do much in the twinkling of an eye.
Reference was made to 1 Corinthians 1: 30, linking it with “in Christ” and “new creation” and “all things are of God”.
Although everything had not been fully cleared up, chapter 7 shows that ground had been reached on [p. 483] which the apostle could go on with the brethren. “Ye have proved yourselves to be pure in the matter”. Reference was made to “the letter” (verse 8). How enshrined the first epistle is in the hearts and minds of all true churchmen.
Lord’s day evening, August 31st, 1947.
NO. 6 2 Corinthians 8 It had been thought by some in the past that the box was out of keeping with the Lord’s supper and it had, in some cases, been placed under the table and passed around at the end of the meeting. Ministry from the time of the revival makes much of the collection. Two chapters are devoted to it in this epistle; there is also reference to collections for the saints in chapter 16 of the first epistle. It is helpful to consider the thought of the collection for it is evidently treasured above, not because of the monetary value involved but on account of what is in the hearts of the brethren towards each other. Both Paul and John make much of giving to meet need. Reference was made to the widow who gave two mites, it was clearly not a matter of money in her case but of what was in her heart, what actuated the giver. The widow is suggestive of the assembly. The thought of sacrifice is connected with giving as in Hebrews, “with such sacrifices God is well pleased”, also “God loveth a cheerful giver”. God Himself is the great Giver and the apostle says, “Thanks be to God for his unspeakable free gift”. In writing to the Philippians Paul says, “If also I am poured out as a libation on the sacrifice and ministration of your faith, I rejoice”, Philippians 2: 17.
A brother has recently written asking if the collection was not below the level of the Lord’s supper,
[p. 484] showing how the minds of the brethren may be affected as to this matter. F.E.R. spoke of the bread and the cup and the box as being connected with the administration side of the testimony. He said ‘if the box is to be put under the table, why not the other two?’ The quotations used by the apostle in these two chapters are remarkable. “He who gathered much had no excess”, etc.; “He has scattered abroad, he has given to the poor”; many Old Testament scriptures are brought to bear on the subject. Verse 15 no doubt alludes to the manna, the Psalms are also quoted. In France some time ago the box was nailed to the door where anyone could have access to it. J.N.D. recognised it. We need to be able to appraise values, and were the truth of the assembly better understood, we should have no difficulty about many such matters. Abigail knew how to give both as to material and quantities, what she brought was referred to (verses in 1 Samuel 25 were read); she estimated what was needed and spoke with great intelligence to David, showing her appraisement of values; David said, “Blessed be Jehovah, ... blessed be thy discernment, and blessed be thou”, showing his appraisement of values; all this comes before us at the Lord’s supper.
The reference in verse 5 to the Macedonians giving themselves “first to the Lord, and to us” was mentioned as being the necessary basis of all giving, and as illustrated in the widow.
At one time we used to cover the emblems after they were partaken of. This is not right because the public position continues to the last moment of the service. We come together to break bread; we could not have the breaking of bread without some idea of giving, for the matter of righteousness enters into it, the “guest-chamber” has to be supplied; we have to pay our rent and other expenses. Spontaneity (verse 3) was referred to as showing our right to bring [p. 485] forward the graces of the saints to encourage others, thus the grace of the Macedonians would encourage the Corinthians.
Coming to David in Chronicles we have what he gave as King and Defender of the truth, one hundred thousand talents; then out of his own property three thousand talents of the gold of Ophir, loss in volume but greater in value. What lies behind the giving is so important, as in verse 4 the grace and favour shown represents what was in the hearts of the saints — the hearts of the Corinthians towards those in Judaea. This would be calculated to stimulate ‘body’ feelings among the saints. The apostle’s ministry was referred to in this connection, he having a moral right and qualification to so minister with a view to imparting a far and wide spread of ‘body’ feelings amongst the saints. Persons are brought into it as handling these things; verses 16 - 24 read, speaking of various persons engaged in this gracious service. I am just thinking of how these persons are appraised in a distinctive way; a witness of “our readiness”. What remarkable language yet all in relation to these material things! The apostle had been boasting of the Corinthians and now he exhorts them to show the proof of their love and his boasting. Providing “things honest” would refer to the manner in which all expenses connected with the room, etc., would be met.
Reference was made to the spiritual qualifications of those who were acting as “deputed messengers of assemblies” and the confidence the brethren had in them. We ought to be able to judge between the different character of meetings, e.g., week-end meetings and larger meetings involving the testimony. These larger meetings are of a higher character and are for the beating out of the truth; those present are there by invitation, based on what they are in the testimony. The distinguishing feature lies in the spirituality [p. 486] of the brothers invited; their presence there lifts the meeting to a higher level.
Enquiry was made as to the difference in character in the ministry in local fellowship meetings, involving building up young people in fundamentals, whereas the ministry in conferences would be in the nature of Paul’s movements in the “upper districts”, Acts 19.
The Lord is showing that what the brethren are doing is right. Nehemiah 8: 13 was read as showing the character of the gathering on the “second day”, when the chief fathers, etc., were present. 1 Samuel 9:22 was referred to when thirty persons were invited by Samuel. We have the Lord’s own example in choosing the persons who should be present at the Supper. He directed two of the disciples to go into the city and enquire, “Where is the guest-chamber?” saying “a man will meet you, carrying an earthen pitcher of water”. They were to go in where he went. “He will chew you a large upper room furnished”.
Then we have the Lord’s great ease as to the persons present and the place itself so that it says “He placed himself at table”. The passover was a very distinguished matter, being the first of the seven feasts in Leviticus 23.
Further as to Nehemiah, it is helpful to see the difference between the first and second day. In the first all the people were there but on the second day the chief fathers, etc., were gathered to Ezra to “gain wisdom as to the words of the law”. You would expect some distinctive ministry not only because of the persons but on account of Ezra’s peculiar ability. Nehemiah is not mentioned on the second day because his office gave him no special place religiously. The enquiry on the second day leads to the consummation of God’s thoughts as indicated in the feast of tabernacles. Ezra is distinguished, he no doubt made a collection of the books of Scripture. The beginning of Ezra coincides with the end of Chronicles, linking up the revival of Ezra’s time with what had gone before. Luke in a similar way links up what was coming in with the Old Testament, in the reference to Zechariah fulfilling his priestly service. He writes with method and leads us on to the end of the Acts where the Jews turn away and Paul says, “this salvation of God has been sent to the nations; they also will hear it”. The position is thus made clear for us, the Jews having to come in as men. Luke would eliminate the Jew altogether and bring in men on one level, the position now is one Mediator between God and men. This involves the new Head for man and what Simeon says, “a light for revelation of the Gentiles”. The position of man is also brought out in the rejection by the Jew of Stephen’s testimony involving the Son of man. It was pointed out that Luke’s account goes back to Adam not Abraham and Ezra in Chronicles also goes back to Adam. Romans 11 was quoted because of the peculiar place the Jews have. Paul was careful not to offend the Jews. Read Romans 9: 1 - 5. Then read chapter 11: 11 - 21, and then verses 32 - 36; God has shut up all in unbelief so as to have mercy on all. When the church period is over the Jews will again have their place. This is imminent. They will be brought in in connection with Abraham. Now it is man, not the Jew; it is a mistake to say the Lord’s supper will be passed on after the church is taken.
Lord’s day, September 14th, 1947.
NO. 7 2 Corinthians 9 We have here an illustration of what has already been noted in considering Paul’s service, that is that he says it is superfluous his writing to them. This is [p. 488] a consideration which should enter into our exercises as to the saints, attributing liberality and grace to them instead of using severity. He might have come with a rod, he knew how to use this, but instead of doing so he sends Timotheus. He attributes to them even movement towards God; their giving, however, is not “unspeakable” as God’s is. A reference was made to chapter 8:7, showing how much they are credited with by the apostle, with the addition in verse 8 of “I do not speak as commanding”, though both epistles are in the nature of commandments, “but ... proving the genuineness of your love”. He credits them with much, and speaks in verse 5 of their fore-announced blessing (see note), “that this may be ready thus as blessing, and not as got out of you”. He honours them in speaking thus and they are becoming like God in principle. He wants the things for the poor saints in Jerusalem, but he wants the Corinthians to be in a right attitude, too.
God elected to take the place of Father and imparts the thought to Abraham that God Himself is the source of all blessing. Of Canaan it is said that He espied the land, as it were ‘a find’, and elected to give it to them; Ezekiel 20: 6. Hence the inheritance comes into view as it is said, “blessed ... with every spiritual blessing in the heavenlies in Christ”.
The personnel is indicated in chapter 8:23 in Titus and others — how interested Titus was in them — so thoroughly characterising the service. We are to think of those engaged in the service as dignified according to God and deserving of honour, not as common or marked by a holiday spirit. The apostle would convey the importance of the messengers; they are representatives of assemblies, the expression “Christ’s glory” in the original is properly linked with the persons.
Princes have a great place in the book of Numbers especially in chapter 7, where they are introduced [p. 489] almost immediately and designated by name, offering the same gifts and so expressive of unity. Then in the last verse of that chapter we have the remarkable testimony of God; Jehovah spoke to Moses, “he heard the voice speaking to him from off the mercy-seat which was upon the ark of testimony, from between the two cherubim; and he spoke to Him”. God was at that time inaugurating the system in which we so often have “the Lord commanded Moses”. The princely position characterises all, entering into the communications of God through the Mediator from between the cherubim, thus dignifying the whole position.
This in principle should characterise all our meetings but in particular the special occasions, those marked by invitation, which would distinguish the persons. How easily the truth flows out when you have these conditions! Reference was made to chapter 8: 9, “ye know the grace of our Lord Jesus Christ”. The position of Christ in Ephesians 4 was then referred to as Mediator in view of imparting gifts; in Ephesians the persons themselves are the gifts. Read Ephesians 4:4 - 11, every gift is a fresh testimony to Christ’s love to the assembly. The level is very wonderful “above all the heavens”; the Spirit is carrying all the gifts down here from that elevation for the work of the ministry, the saints to be brought to the high level from which the gifts come, not of course to Christ’s level, which would involve the uncreated sphere, yet involving their elevation. We are to remember, however, that the gifts come from that environment. Thus in 2 Corinthians we are led on to the thought of a man in Christ and visions and revelations of the Lord.
These graces among the brethren afford conditions in which the Lord can unfold these things, hence we have the general meetings and the character they have taken on, and the principle of invitation involving [p. 490] the best that heaven can give. In thinking of this we have to be careful not to disparage sisters or brethren not invited, and the invitations sometimes, as a practical matter, may not be too careful. The local position needs to be in keeping with the invitation, this cannot be ignored. The “deputed messengers” in chapter 8 undertake the service with the support of their brethren, being “Christ’s glory”. We may have men of great ability but there may be moral difficulties in their locality. The assembly, however, has ears and ought to know and take account of such local exercises; if there is well-regulated hearing what is current would be known. The Lord showed that each brother ought to be right in relation to the others, as for instance Peter and John in John 21. Invitations ought to reflect Christ’s glory in the persons invited to grace the occasion.
The fore-announced blessing of the Corinthians was referred to and it was said that the apostle was extremely easy and gracious to them, the coming of these persons enabling them to complete the service of which he had boasted a year ago, but they needed these precautions that they might be ready when the messengers came. The first day of the week was referred to as influencing the matter of giving and 1 Corinthians 16 was referred to, only it was pointed out that it was local not only in place but in time, having in view the priority of the Jew.
There seems to have been a little slackness at Corinth in completing what they had in mind. Spiritual brethren coming into your district or meeting are sure to influence you for good and many exercises are met and completed, especially as to the money needed. The running on of the thought into verse 15 is remarkable: “thanks be to God for his unspeakable free gift”. The expression of feeling is not so marked, but it is a simple statement of fact. There is no special emphasis or exclamation mark;
[p. 491] compare the end of Romans 11, which is exclamatory. Reference was made to Exodus 40 where all is seen functioning feelingly: God fills out the scene with glory. In Exodus the whole system was the fruit of their giving. Verse 12 was read showing that all goes back to God in thanksgiving. There is an intimate connection between righteousness and thanksgiving as seen in verses 9 and 10. How much comes into the mind in thinking of a subject like this, as the Spirit is free, leading on to God all in all. Psalm 111, Psalm 112 and Psalm 113 were referred to, the first two commencing, and the last commencing and ending with “Hallelujah”!
This brings up the skill of David in the arranging of the Psalms. Reference was made to Luke 24: 44, the Lord opened up the Psalms to them as they are together. The Psalms give experience, hymns are to the Father, spiritual songs are more general. We have the deepest experiences of the Lord in the Psalms. Reference was made to J.N.D. having said that there was more of the spirit of Christ in the Psalms than anywhere else in Scripture. The epistle to the Hebrews is characteristic of the writer’s exercises as to Israel and brings the glories of Christ out of the Psalms.
Lord’s day, September 14th, 1947.
NO. 8 Mark 10: 1 - 16 It was said that the household entered into the present setting and that it was ‘question-time’. The Pharisees are specially stressing the question of divorce: it says, “And Pharisees coming to him”; Matthew says the same (chapter 19), though there the disciples are brought into it. Here it says “tempting him”. It is thus that servants of the Lord are put to the test as questions are asked. How careful they have to be! It was said that the questioning here was not honest, and that we are not ignorant of Satan’s devices. Questions like this may come up in any meeting; we are not tempting each other; it is homely and practical to ask such a question. In moving about in connection with our businesses, important matters may arise in dealing with men “Who do men say that I the Son of man am?” and then, “Who do ye say that I am?” Peter is helped of God to answer, and we can count on that in our questioning. The Lord is ready to help us in that.
Matters may well arise in this way that may govern the testimony, and light is available. It was said that the Lord passes by the glory of all other dispensations to the glory of Him who created all, and verses 4 to 6 were read, emphasis being laid on going back to the beginning. For us, we are to be marked by piety, which brings God into His own institutions as He made them.
God waited in the depths of time to bring man in.
Man must come in for this, because angels do not marry, except that some fell from their own estate in doing so. Verses 7 - 9 were read and it was said that the ‘beginning’ here was a limited thought, not as in John 1. Male and female are mentioned as if we are to be concerned over it, especially in view of divorce. “No longer two but one flesh”; how are Adam and Eve to regard each other? Union must come into it, and with us it must lead on to Christ and the assembly. In verses 10 - 12 the disciples come into it but the Lord does not bring in so much here as in Matthew; we must keep the different settings in mind. It was said that there was less latitude here as the setting was in view of service, and that a minister of Christ is left with less instruction. In Luke we have the priest, and whether the [p. 493] one or the other, the testimony or the service of God, neither is to be marred by these features.
We always have to consider the persons in mind in the instruction. The Lord steers clear of what might not help, but rather hinder. Matthew’s view would be larger and leave much for every person listening, to think for himself as to anything he may need for his marital relations. The levite, however, is to keep to the point. In Matthew the Lord leaves things to the exercises of the company; it is in view of Christ and the assembly, steering the saints in the right direction, training them to hear: “ears to hear”. It is always a question of who is listening; the levite would be guarded in a mixed company. The whole matter is out in Matthew, but leaving the door open to go on to Christ and the assembly. The rule in Mark is more rigid, in Matthew the matter is left open. J.N.D. in his letters on the subject surveyed a wide field, bringing in Matthew’s point of view. The Pharisee is not concerned about the truth, but is tempting. We have to speak with restraint in the presence of a mixed multitude, but in a Matthew setting the matter can be opened up freely, the levite having a real conscientious wish to help anybody. Matthew leaves things to our spiritual calibre, what we can be trusted with; he makes much of Joseph, the reputed father of the Lord, as one who can be trusted with certain things. The levite has to be on his guard as to holiness, and to think of the stature of those listening. Hence here we now go on to little children (verses 13, 14 read). The Lord is free in enlarging on the children but not so as to the subject brought up by the Pharisees. It was suggested that He would be concerned in view of the coming generation in the testimony, whereas the Pharisees speak of mere doctrine with a view of tempting the Lord; He would have no compunction or reserve in speaking of the children. The levite is concerned about the [p. 494] truth, and those who hear; he might have good reason also to be indignant about a matter that is brought up. We see how trustworthiness enters into all this, as in Joseph to whom the care of the Lord Jesus is committed, and also as in Matthew’s setting, the most delicate things may be brought forward; not so in Mark, however.
The Lord’s thoughts run on from the little children to the kingdom. How beautiful that He should bless them! He is concerned that no damage should be done to children, wives and the like. Matthew would make full way for these things, being concerned about Christ and the assembly, and having union in mind. In this connection the note in verse 8 was stressed; see also note to Matthew 19: 5 “for one flesh”, corresponding with the Hebrew in Genesis 2. It was pointed out how the marriage bond is attacked in the world, the enemy seeing Christ and the assembly behind it. It was also said that Matthew had a wide range spreading out to eunuchs, referring to those able to receive the word; let the one who listens be on his guard as to how he thinks it over.
This all leads to the thought of the general meetings, which are on the principle of invitation, involving brothers of spiritual formation, se that things can be spoken of freely, as there is more spiritual calibre and we are not afraid of saying anything for delicacy; it is a question of what the truth requires.
The four gospels having each a different bearing was again stressed, having regard to the persons involved. Here in Mark there is no question of putting away at all; Matthew would have in mind that no one is permanently disqualified, everyone who has the Spirit must be in the assembly. In Matthew the Lord is regarded as with them personally “all the days”, and in Mark, “working with them”, so He must be here Himself, solving everything personally. Matthew’s reference to Emmanuel, “God with us”,
[p. 495] would show this. The Pharisee would excommunicate someone, having a hard and critical outlook, but the assembly is regarded as having the power and understanding to administer forgiveness; the Lord affords much latitude to the disciples in Matthew. Luke might make way for large numbers, three thousand and five thousand, but Matthew is concerned about material for the assembly. John would go down the whole dispensation and meet all the difficulties arising in it. He makes way for seven brothers going fishing, but the Lord does not rebuke them, yet they are all gained, for we have to consider how deep a thing may be; recovery maybe effected quickly; in Galatians we see that an erring one is to be restored wholly to what he used to be in the system.
September 18th, 1947.
NO. 9 2 Corinthians 10 This chapter brings in the militant side of Paul’s dealings with the Corinthians, he says, “I myself, Paul”, and speaks in another place of “such a one as Paul the aged”, not that he is that here; we may compare him with John in Revelation, who also calls attention to himself personally. Paul is calling attention to himself here. He is not long in reaching the militant side (verses 1 and 2 read), he soon reaches the thought of boldness and daring though beginning with the meekness and gentleness of Christ. Matthew 11 was referred to where the Lord says, “I am meek and lowly in heart”. It is well to keep before us the need of being militant in the midst of the enemy’s power even on this ship.
Paul is qualified for this militant attitude by the meekness and gentleness of Christ; only in moving with Paul can we maintain the militant position.
[p. 496] Paul on his voyage becomes strong and acquires moral power; he says, “Ye ought, O men, to have hearkened to me”. Next we find that the people with whom he was in contact were with him, “the chief man of the island, by name Publius ... received us and gave us hospitality three days in a very friendly way”, indicating the results of moving in moral power among those who are around us. Providentially Paul was attacked by the viper, what we gather may become a means of attack, but then it says that seeing nothing unusual happen to him they changed their opinion. People are apt to be aggressive and critical about us but they may change their minds like those referred to. The Philippian jailor was an example of this. In connection with “overthrowing reasonings and every high thing”, Abraham’s presenting seven ewe lambs to the Philistine king was referred to, as showing them the spirit which should mark them. The armour in Ephesians 6 was aggressive and this would be in line with verse 4 of this chapter. We need to be aggressive to overthrow; David took the stronghold of Zion; they said he could not come in. Paul uses remarkable language about such opposers, but is always on the look-out for their recovery; verses 5 and 6 were read. Disobedience was in the Corinthians from the outset, he does not, however, bring in military thoughts at the first; this would be like the capture of a salient position, he would be tender towards those whom he might rescue, and opportunity is given to those who are hostile. He would conciliate such. Persons are here named as disobedient. Once when F.E.R. was at Plainfield a man came in who became quite violent; F.E.R. said, ‘I do not know who you are but it is very impertinent of you to come into this meeting and speak so’. The man remained quiet.
We have almost every element of wisdom in Paul’s service here and, at the same time, every effort for [p. 497] the recovery of the brethren. Song of Songs 4:4, was read, “Thy neck is like the tower of David”, then verse 5, “thy two breasts are like two fawns”, the suggestion being that militancy precedes the development of affections. So chapter 3:7 refers to defence, threescore mighty men around Solomon’s couch, experts in war, whereas the chapter ends with the thought of the “day of his espousals”. This links with 2 Corinthians 11:2, “I have espoused you unto one man”. Song of Songs 6: 10 was referred to: “Who is she that looketh forth as the dawn, fair as the moon, clear as the sun ... ?” her vision was as clear as Christ’s.
Paul’s advance is marked by a blend of what is priestly and militant, so in the passage in Song of Songs 6, the moon is subjective and the sun objective, involving the clarity of Christ. Behind the militancy of Paul we have what is subjective and priestly; his beseechings are priestly; the arms of our warfare are priestly; this feature of priestliness is what is seen in Christ in the gospels, and in Mark the militant side is seen in the Lord’s indignation. Strongholds are brought down by the spirit of meekness; verses 4 and 5 were read; the weapons of our warfare are powerful according to God. The mental side is clearly in mind in the conflict; verses 7 and 8 read as referring to their thinking. The authority which the apostle had was for building up and not for overthrowing; it was not for the overthrowing of the Corinthians, but for the overthrowing of the strongholds. We must call these persons wicked men. References were made in this connection to the “uncircumcised Philistine” and to Korah and his band. This section has the most extreme terms because it is Satan himself who is attacking. The Collected Writings of J.N.D. use all the weapons; those who are in the ministry should have in mind what the conflict really is and what the weapons are [p. 498] that are available to meet it. J.N.D.’s answer, in his reply in ‘Essays and Reviews’, to Dr. Temple is very sweeping. Paul has to deal with his opposers as David with Goliath; David ran towards the enemy to get near him, we have to get near to such men who are attacking the truth, we may use artillery but the sword also is needed.
Paul speaks of his measure as reaching to the saints as loving them and anxious to save them; this is all part of the meekness of Christ. The strongest language is needed to expose the devil but we need also the meekness and gentleness of Christ for we want our dear brethren. It would never do to have a meeting to attack, meetings are to be characterised by the meekness and gentleness of Christ, yet what is of the devil is to be exposed, for Satan may be at the meetings (see Job 1). The Lord was always armed with grace though speaking strongly where needed, hence we have John’s ministry involving grace and truth. Matthew and Mark are militant, the utmost severity being used even against Christ, Luke and John have no ‘forsaking’. Someone has said we hang up our swords with our coats when we go into the meeting. That is not right, for the sword is always needed at hand in case of an attack. In Nehemiah they worked with sword and trowel, conflict and construction together. Ephesians 4 shows what has to be met, that we be no longer babes, the enemy’s attack being subtle and with a view to systematised error. The whole armour of God is needed to meet this attack. Read Ephesians 6: 13 - 18, the seven features of the armour are features of Christ coming into evidence in the brethren and suggest what is constitutional. The military matter has in mind the bringing out of the bride character in the assembly at Corinth. The masculine is seen in the Lord; we have the whole thought of the feminine side in this chapter in the expression “a chaste virgin to Christ”. Satan would attack this, hence Eve is brought in here. Reference was made to Psalm 45: 3 as a completed position; the queen on the right hand. Also Nehemiah; the queen sitting by in sympathy with the situation. In 1 Samuel 25, David at first was not right, not that he would be a type of Christ in this, but Abigail set him right; the masculine may not always be right. The thoughts of God concerning Christ are not complete without the assembly, the complete idea must be here in view of translation. When Paul says in chapter 10: 6, “when your obedience shall have been fulfilled”, it is in view of translation.
The thought of measure is very important, all the saints having measure; completeness is in Christ, “one man”, the thought being to present the saints “a chaste virgin to Christ”. The time of presentation is future but we come to completeness in some sense before the assembly goes. It was given to the apostle to complete the Word of God and to fill up what was behind of the tribulations of Christ. Paul was governed by measure; reference was made to Romans 12: 3, “not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith”. Reference was made to Ephesians 3: 18 and also to John 16: 13, “the Spirit of truth, he shall guide you into all the truth”, involving the completeness of things, “until we all arrive ... at the measure of the stature of the fulness of the Christ”. The Spirit is here mediatorially; it is said: “whatsoever he shall hear he shall speak”. The Spirit is really mediator between Christ and us and God and us. Read John 15: 26, “the Spirit of truth who goes forth from with the Father, he shall bear witness concerning me”, His witness running continuously throughout the dispensation. “And ye too bear witness”, involves the twelve having a witness of their own; moreover the witness of the Spirit involves Paul’s ministry. We can see Paul’s teaching in these chapters, i.e., John 13 to John 17. John is the disciple whom Jesus loved and goes through in spirit to the end of the dispensation; he is the Lord’s reserve man. The recovery has been to Paul’s ministry in the last days, and we are maintained in that in the power of John’s ministry, hence in Philadelphia the whole assembly is in mind. We have the structure in Paul but John fills it out with glory. Some have objected to large gatherings on the ground that they were too pretentious and showy. In Mr. Darby’s time one thousand were together in Ryde, we have no need to fear numbers. Luke speaks of large numbers, but Paul does not mention these except five hundred at once, and this is not very many. John speaks (Revelation 7: 9) of “a great crowd, which no one could number”. Enoch, the first prophet, speaks of “holy myriads”, Jude 14. In contrast to this Paul emphasises unity, “one man” and “one body”.
Lord’s day, September 21st, 1947.
NO. 10 2 Corinthians 11 The apostle begins here with the thought of folly, “a little folly”, he says, yet he hesitates to proceed with it but goes on to Christ and the assembly, touching perhaps the highest thoughts as to this. “I have espoused you”, he says, “unto one man, to present you a chaste virgin to Christ”. All these things which he regards as folly shall be spoken of at the judgment-seat of Christ. We should remember that he is not at the end of his journey here but nearer the beginning. He recites enough to make one marvel. “Folly” is used to impress them with what is in his mind and as to what he had gone through — [p. 501] so much — it was all for Christ’s sake to secure something for Him. He was jealous of any influence Satan would exert over them. One of the names of God is ‘Jealous’. Jealousy is said to be “cruel as the grave”, Song of Songs 8: 6. No doubt the list in the chapter would be added to later if not at the judgment-seat of Christ, involving the things done in the body.
He speaks here of the serpent, a degraded name for the devil; he is among the cattle in Genesis. Satan is a name taken on later, meaning ‘adversary’. It is an out-and-out matter between him and God, and also between him and the apostle, the apostle regarding himself as a personal adversary of the devil.
The apostle is regarding all the Corinthians in a feminine sense; this is a very striking thing, whereas they would be thinking of their masculine ability. They were all to be presented as a chaste virgin to Christ, this involves skill in education through the ministry, standing in contrast with the ancient system where from the Pope downwards all is aimed at producing masculine features. The devil has harnessed the old system of pagan Rome to oppose Christ. The “mystery of iniquity already works”; that kingdom also, being in mystery now, is about to be revived. It may take on the character of a Pope or an emperor. The beast is on the masculine side, it has five heads, really seven heads of imperial power will be arrayed against Christ. It was pointed out that the woman riding the beast is a masculine thought.
The reference to “thoughts” in verse 3 is important, the mind is brought into our readings in the sense of thoughts; the whole system of education is taxed against Christ.
The thought of the “chaste virgin” is not worked out fully in these two letters; it is touched on in Romans 16 and worked out fully in Ephesians. He [p. 502] regards all of them at Corinth femininely for Christ, this thought being typified in Ezekiel 16, and particularly in verse 8, “thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness”. Paul thus clothed them in his ministry in view of their being a chaste virgin for Christ. It is Jehovah who speaks in Ezekiel but it is worked out here in relation to “one Man”. Allusion was made to the Old Testament, all the marital types being in mind in this matter, the type of Eve being the greatest of all. The word used is ‘Ishshah’, a new word is coined, ‘Ishshah’ springs from ‘Ish’, involving derivation in view of union. It is remarkable that Adam should have such intelligence. It is important to keep in mind that what we have here is before Eve was corrupted. Then we have Rebecca; she was marked by intelligence when so young, personal beauty and energy, there is a certain wonderment connected with her, the servant wondered at the grace of her actions; power, too, for she drew water for all the camels. These types are all to be worked out in our minds; in Genesis 24 the servant journeys and Rebecca journeys with him. At the present time we are engaged in journeying, and every moment of the journey should be filled with thoughts of Christ and the assembly.
Reference was made to the note to chapter 11: 3, ‘what a faithful heart retained in simplicity, as taught in the truth’. Whilst we may have the most exalted thoughts yet we are to be simple as was Paul. J.N.D.’s language was scorned by classical scholars; he was not troubled about rounding off his words, his concern being to get the truth out. The labours of the apostle were spoken of; it is quite evident that J.N.D. was imbued with this kind of spirit. In reading the Collected Writings we can only be impressed with his ability to get the truth and hold to it.
The apostle says in verse 10, “The truth of Christ is in me”, he is calling attention to himself. The love of the truth was spoken of as in 1 John 2: 20, “Ye have the unction from the holy one, and ye know all things”. The “truth ... in me” as Paul says, is a subjective thought. These men at Corinth, the opposers, were great imitators, saying perhaps the same things as Paul. Such imitation is most subtle and dangerous. Reference was made to the serpent in Genesis 3; it was said that these men were not modernists but claimed to teach as Paul did, the most subtle kind of opposition to the truth, Satan transforming himself into an angel of light and his ministers transforming themselves as ministers of righteousness. Reference was made to Simon Magus and to Absalom. These men are very skilled in evil, verses 20 to 23 read, showing how Paul condescends to come down to their level to meet the attack. The weight of what is moral, the texture of the man enters into this. He presents an unassailable front morally, he does not take their money, a contrast to what is said in verse 20, “if any one get your money”; the Romish system makes much of money. These false teachers had not suffered, whereas Paul establishes his credentials in his sufferings.
Bringing in sin at the outset in the reference to the serpent, and connecting it with these men, clearly bears on the way the old Roman principles have been taken into the assembly, the professed bride of Christ, the antiquity of the system around us today being connected with the mystery of iniquity. Let us be sure of having the truth, the whole truth, and work it out; John would help us in every matter of doctrine. We have to be sure the truth is governing us and not personal feelings. John is always present in spirit to support us in regard to the truth. In John’s writings we have sisters and brothers spoken of as loving the truth, Demetrius is spoken of in this connection, also the “elect lady”, Nehemiah also suggests the same thought in taking counsel with himself, and then with the brethren. Special meetings for the working out of the truth have been blessed by God for many years. It is important that each should be free from all partisan spirit and work out the truth for himself, important also for sisters to be moving in the truth.
John’s gospel mentions perhaps ten women, Paul also speaks of many women, Peter too says, “she that is elected with you in Babylon salutes you”. This is not the woman the Church of Rome speaks of as the ‘mother of God’, a most blasphemous statement, but clearly some sister in Babylon. John speaks of an “elect lady” loving the truth. This raises the question as to how sisters are getting on in the truth and whether there are those who prophesy. The question is whether the sisters carry the truth as the brothers do. The daughters of Zelophehad were referred to as carrying an exercise which later became the exercise of all Israel and was divinely supported. The close of the dispensation calls for sisters coming more into the truth, the man and the woman are needed for the working of it out. It is difficult to see anything outstanding in the way of sisterly ministry, perhaps sisters are not sufficiently thought of in this way by brothers who minister; brothers tend to think of themselves.
The truth of headship and the covering in 1 Corinthians 11 is not much enquired into and apparently not much interest is shown in this; Eve let the enemy in through not maintaining headship.
In this chapter all brothers and sisters are included in the womanly idea and embraced in the “chaste virgin” for Christ. Of course other aspects of the truth indicated in the expressions ‘brethren of Christ’ and ‘sons of God’ must also be kept in mind. The feminine idea has to be worked out involving a great [p. 505] process, how each is to come into this; God can only reach it through a process.
Sisters are expected to prophesy; Acts 2: 17 was referred to in this connection. This involves bringing in God’s mind as to a current issue; in this connection Deborah was referred to as a good example. She was the wife of Lapidoth, meaning ‘light’, moving in subjection and helping Barak to come forward into his right place, yet she has the music and the poetry. Nevertheless she is not mentioned in Hebrews 11.
In speaking of sisters reference was made to the general teaching of 1 Corinthians 7: 26 - 40, in particular verse 34, where the unmarried sister is commended as caring for the things of the Lord “that she may be holy both in body and spirit”.
Lord’s day evening, September 21st, 1947.