GOD'S THOUGHTS GOING THROUGH

1 Corinthians 1: 1-9; 5: 7,8; 10: 14-22; 11: 23-26

W.L. I wondered if we might get some help together to see how God's thoughts are going through. They will go through. We can encourage and comfort ourselves in that. I read from Corinthians that we might see that God's thoughts are going through in local assemblies, not only in individuals but set out and going through to the end in local assemblies. Someone might say, There is no assembly in Corinth now. That is perfectly true. But there is an assembly here, in this place and there are local assemblies in other places. Why there is no assembly testimony in Corinth and in many other places would be something to exercise us, but our main concern would be that there is a local assembly here and in the places where we reside. At the beginning of Luke, John the baptist drew the attention of some Jews to the fact that "God is able of these stones to raise up children to Abraham", chap 3: 8. So God is going to see His own thoughts through. As we know, in the first nine verses the truth is set out abstractly, but it goes right through to the Lord's supper, which is the bridge between the wilderness and the land, as we have been taught.

J.M. We have just begun reading this epistle locally with that in mind, that the truth is going through in local companies.

W.L. As we were saying, there is now no local meeting where Corinth was. We think of the history on the Continent, where Mr Darby laboured for so long; these things are all in the Lord 's hands. What we go on with is that there is a local assembly here. Then we do not forget what is universal. Paul says "with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". That is a comfort.

A.A.B. All these places have the same attachment to Christ and to one another. Does what you have mentioned as to God's thoughts going through in a place indicate that what is collective and what is for Christ is to be maintained? If the Corinthians had maintained Paul's injunctions there would still be a gathering at Corinth.

W.L. It is incumbent upon us to maintain what is for God. Our responsibility is to see that God's thoughts are maintained at their highest level. God is not lowering His standard to accommodate anyone. He is going to maintain His standard. The trouble at Corinth was, as has always been the trouble since then, that features which marked that city (a city of wicked idolatry) were infiltrating the assembly. It is the same in our day, but it is our duty to see that what marks the world around does not find its place in our local meetings or in ourselves.

J.M. The expression "the assembly of God" involves that, does it not? It is a dignified idea.

W.L. That is a fine expression: "the assembly of God". We know, of course, that we approach the Corinthian epistle through the side of things that Paul gives to Timothy as to the broken day, but we do not take our bearings from the breakdown; we take our bearings from God's thoughts. There is a fine expression in Acts 18 (v 22): Paul "saluted the assembly". Perhaps he had that in mind here when he refers to "all that in every place". So far as I recollect, there are almost twelve meetings referred to in that chapter (Acts 18), Corinth being one of them. Paul, as we know, brings in this idea of saluting persons in chapter 16 of Romans. I think that is one lesson the Lord has taught us very forcibly: to view all the brethren with respect and esteem.

A.A.B. There is a dignity in "those sanctified in Christ Jesus", saints by divine calling, called out of the world. You have been speaking about what marked Corinth; they had been called out of that. This is presented in an abstract way but it is nevertheless real. Paul means what he says here.

W.L. He does indeed. The assembly of God stands in complete contrast to everything that is down here. There is no link between the assembly of God and the world. It is composed of called-out persons. When we come into an atmosphere like this we leave the world behind, every feature of it. We shall see in chapter 10 that Paul teaches us that the believer cannot do what he likes in the world, and in chapter 14 that the believer cannot do what he likes in the assembly.

R.S.R. So Paul, in going to Corinth, did not add anything to the architecture. He wrought as a tent-maker, which would be over against man's ideas.

W.L. Paul did not regard the worldly Corinthian side of things at all. What he was concerned about was "the assembly of God which is in Corinth". That was Paul's main occupation. Other things would not be of much interest to Paul.

J.Sn. Do you think it was the truth substantially in persons in Corinth that gave the apostle, warrant for using this designation "the assembly of God"?

W.L. Yes, we are to be persons who are characteristically such. We know we cannot claim this formally, we are not suggesting that; but let us be the thing without claiming it, and conduct ourselves in the dignity of it.

W.S. It is what God can claim in any place, not our claim. Mr Darby said that if we are separated to the truth, God may morally regard us as the assembly of God in a place.

W.L. It is important to see that, that we do not need to claim the thing; but if it is there, it is there, and it can be recognised by heaven. To say otherwise is really an affront to the Spirit of God, because that is His mission, to maintain what is down here according to God's highest thoughts. We might see certain significant features here. Paul introduces himself as a called apostle of Jesus Christ, but alongside of that he brings in Sosthenes the brother. Now brotherliness is a very important feature in any local meeting.

A.A.B. Would it be the brotherly touch along with the authority of the apostle?

W.L. In Exodus 4 God said to Moses "Is not Aaron the Levite thy brother?" (v 14). These things must go side by side. These relations we should value very highly. In a local meeting it is a question of relationships, persons who are in holy relationship with one another and in holy relationship with God. That is what constitutes the assembly of God morally in any place.

J.S. Does not the Lord refer to that: "By this shall all know that ye are disciples of mine, if ye have love amongst yourselves", John 13: 35? It is one of the main features of the testimony, is it not?

W.L. That is very important. Publicly everything is in ruin, but that does not alter the fact that there should be the testimony you speak of. It must be seen. That is the point here in Corinth. It is not our privileges in the heavenlies in Christ, it is what we are in responsibility down here. People should be able to take account of the relationships of the saints together.

J.M. As well as the abstract side, there is what is concrete. While, as you say, we cannot claim anything, the thing is there.

W.L. In Genesis, where they began to call on the name of Jehovah after Enosh was born (meaning 'weak, mortal'), it would be the dependent side. Here, "calling on the name of our Lord Jesus Christ" in our places would be our dependence upon Him for what transpires, and for the prosperity of our local meetings.

R.J.C. It says in that section in Acts that "the heart and soul of the multitude of those that had believed were one", chap 4: 32. I wondered whether dependence on divine Persons makes us more dependent on one another, and that helps in the working out of things. The kings at Corinth would not be dependent persons. Was that really where the disruption came in?

W.L. These relationships are maintained by persons who compose the local meeting. If the enemy has been at anything, it is to disrupt relationships between brethren in local meetings.

A.A.B. So the truth has to be laid down (the side of the apostle) but the working out of the truth depends on these brotherly links being maintained intact. The expression of that makes the truth attractive and you have a sphere of eternal life, of which others can take account, and indeed could be drawn into.

W.L. The truth is not worked out abstractly. It is worked out subjectively, together, in the light of these most blessed relationships that are altogether apart from the world. Then Paul brings in this touch "with all that in every place call on the name of our Lord Jesus Christ, both theirs and ours". If ever, dear brethren, there was a day when we need to call on the name of the Lord Jesus Christ it is today. In 2 Timothy we know that initially the word is to "every one who names the name of the Lord", chap 2: 19. That would be more a question of profession; but then it goes on to "those that call upon the Lord out of a pure heart". That would be sanctified persons.

D.L.S. It links with Matthew 18: "gathered together unto my name", (v 20). In that section in Matthew there are persons who are "agreed on the earth". They are really calling on His name, are they not?

W.L. We did not go on to verse 10 of 1 Corinthians 1, but Paul exhorts them "that ye be perfectly united in the same mind and in the same opinion". A king is determined to have his way but persons who know these brotherly features are prepared to submit themselves to one another. That is how the truth is worked out locality.

R.J.C. The least esteemed in Corinth were working out the truth as to the assembly.

W.L. We have had to revise our values. Paul saluted the assembly. They may be insignificant persons in the eyes of the world and perhaps they have been insignificant in our eyes, but to get the divine valuation of the brethren is a very real exercise.

J.G. Does the viewing of the saints from the side of these verses help us in respect for them? Paul says "I thank my God always about you, in respect of the grace of God given to you in Christ Jesus". He is viewing them from the divine side. It helps in respect when he has to come down to the practical matters that work out in the book.

W.L. To get a valuation of the saints in the presence of God is really a very important exercise.

J.G. Although it is abstract from one point of view yet when the letter was read to Corinth it mean something to them that Paul had regard for them in this way, before he touched other matters.

W.L. He saw, in some at least, that there was the answer to what was in God's thoughts for them, and he was labouring to get them all round to that.

A.A.B. What would you understand by "the fellowship of His Son"? Is it more than what is local?

W.L. I think so. The expression of it would be local as well as universal, but it has a very wide bearing. We could not limit it, but we have been called into that. Our duty is to be faithful to it. God is faithful to it. That is the point of this verse. It is not exactly God's faithfulness to us, it is God's faithfulness in regard to His own thoughts about the fellowship of His Son.

A.A.B. Therefore the title "Jesus Christ our Lord" would bring in His authority.

W.L. And that must be maintained in every place. It is not that we are going to fall into any arbitrary application of things, but it is as we are each one exercised. Fellowship is a mutual thing, partnership. It is not that I impose my will on you, or you impose your will on me. It is that we are both persons who have our faces set to maintain what is due to God, proper to the dignity of the fellowship of His Son Jesus Christ our Lord.

R.S.R. A right understanding of this would preclude every other fellowship and association of men as quite beneath us.

W.L. It is an exclusive thought, and persons who have been called into the fellowship of His Son Jesus Christ our Lord have the greatest possible dignity conferred on them.

R.S.R. Throughout the epistle we should carry in mind these two expressions: "the assembly of God which is in Corinth" and "by whom ye have been called into the fellowship of his Son Jesus Christ our Lord".

W.L. In spite of what may have come in at Corinth Paul maintained this attitude towards them right through the whole epistle. That is what they were. In chapter 3 he says "ye are the temple of God, and that the Spirit of God dwells in you" (v.16); in chapter 5 "according as ye are unleavened" (v 7). These are great abstract thoughts and Paul was seeking that they in their conduct might be consistent with them. The dignity of things must be maintained with us, no matter how few or how many we are. We have the greatest privilege possible to have been called into the fellowship of God's Son Jesus Christ our Lord.

H.F. Do these names of the Lord, "our Lord Jesus Christ" and "Jesus Christ our Lord", involve also an appeal to our affections? There is dignity in the idea of "the assembly of God" but how have we been called into it? Is it not through this same blessed One? "The name of our Lord Jesus Christ" would give us a desire towards His name and His memorial as Isaiah speaks of it (see chap 26: 8).

W.L. Earlier he speaks of them having been enriched "in all word of doctrine, and all knowledge... so that ye come short in no gift", but he finally makes an appeal to their affections. He teaches us in this epistle (chap 13) that no matter if we have all these things but have not love we are nothing.

D.L.S. It is really what God has done, He has called. He has done this for Himself, for the working out of His own thoughts.

W.L. It is important to see the bearing of this verse. It is what God has done for His own pleasure and He is going to be faithful to that.

D.L.S. He is not going to lower the standard of that fellowship.

W.L. We should see that from this epistle. He is not going to lower His standard to accommodate anyone; and His standard is to be maintained in local meetings, no matter where they are. I believe that is the most important exercise of the present time, to maintain God's standard according to His thoughts, not according to how we think things ought to be. Then the Lord's supper is partaken of in a proper way, and that opens up the gateway to the whole service of God.

J.M. An understanding of this would cut out any idea of different fellowships. There is only one fellowship.

W.L. That is the fellowship of His Son Jesus Christ our Lord. Now the test for us is, are we consistent in our conduct with it?

J.G. There is a verse in 2 Timothy 2 which would challenge us in the same way: "if we deny, he also will deny us; if we are unfaithful, he abides faithful, for he cannot deny himself" (v 13). It is a feature that belongs to divine Persons.

W.L. God is going to see to it that His own thoughts are going through, although any one of us may fall by the wayside.

T.M. Verse 8 says "who shall also confirm you to the end". Do you think we should look for divine approval?

W.L. That verse goes on to say "unimpeachable in the day of our Lord Jesus Christ". We should be exercised, in our local meetings and as individuals, that we should be unimpeachable in the day of our Lord Jesus Christ.

W.S. The standard is one thing, the answering to the standard is morally greater. God is looking for the answer. You cannot be a testimony for God in any place unless your testimony is blameless.

W.L. That is why we read in chapter 5 and chapter 10. "Purge out the old leaven, that ye may be a new lump, according as ye are un leavened". That is the standard, but Paul is saying, Be sure that by your actions you are according to that standard. We are responsible to be in our places as God would have us there. What is the value of our testimony otherwise?

A.A.B. "The unleavened bread of sincerity and truth" would have to be maintained constantly by us. Purging out the old leaven would be done in a certain way. The new lump is in view but it is "according as ye are unleavened".

W.L. I thought we should see in these passages that no matter what Paul has to say to them he constantly brings the standard before them, as if to say, God is not going to depart from that. In spite of your state and what has come in by way of failure and break down, God is not departing from His thoughts. Now Paul is saying to them, This is the way to be practically in keeping with these thoughts.

R.J.C. Is that why he uses the word 'celebrate' here? He raises the standard and then appeals to the saints to rise to that. He does not just say 'keep the feast' but "let us celebrate the feast", as if, in realising what the divine standard is, we are happy to enter into this passover.

W.L. That raises another challenge. Are we on the line of celebration, in ourselves and in our meetings? Or are we so bogged down by one thing after another that has happened? Naturally that would be so, but we can celebrate.

R.J.C. Perhaps in the past there was an attempt to reach divine thoughts legally. Divine thoughts are still there but we should set out in our affections to reach them.

W.L. God is appealing to our affections in this day of promiscuous affection in every way, even religiously. Christ our passover has been sacrificed. That affects the heart of any true believer.

J.H. In 2 Timothy 4: 20 it says "Erastus remained in Corinth". Does that have a bearing on what you are emphasising, that the faithful, devoted element and the working out of things in the local position would go down to the end?

W.L. These persons are spoken of as examples to us of persons who were prepared at any cost to be for the Lord in places where they were local. It is a great need today. The Lord is appealing to the affections of all of us, old and young, to be here for Him.

A.A.B. Do you think that the feature of transparency in a locality is something that is maintained in this way? So that right relations are preserved amongst the brethren.

W.L. I have often been impressed by the reference in Revelation to the company that stood upon the sea of glass (see chap 15: 2). Nothing could be hidden there. If our conduct is in keeping with God's standard there is nothing to hide.

A.A.B. This is a feast, not a fast. Joy comes into it. It would no doubt cost us something individually, because suffering comes into it, but it is a celebration. In the company collectively there is joy.

W.L. I am sure we have touched something of this celebration, especially recently, as we see God's thoughts and get into line with them.

Chapter 10 is a great preservative chapter, bearing on the holy area of the celebration of the Lord 's supper. It teaches us that the believer cannot do as he wishes in the world. He cannot link on with things in the world. There is a clear barrier between the believer and the world. Here is another appeal to our affections: "the communion of the blood of the Christ". There is a link between that and what we had in chapter 5: "our passover, Christ, has been sacrificed". These things are to touch us in our affections and to make us answer in our responsibility.

D.M. In the Gospels the passover is linked with the Supper. Here there are chapters intervening. Is there something to understand in that as to the passover and the celebration? Certain exercises hinder the two coming together. It says "And as they were eating" (Matt 26: 26), as though they were marked by sincerity and truth in view of the Supper.

W.L. The flesh is the trouble. The Israelites had to eat the passover with bitter herbs (see Exod 12: 8); it was to teach them that the flesh in them was no different from the flesh in the Egyptians. Chapter 10 here is the great preservative chapter so that things should be right for the holy celebration of the Lord's supper.

H.F. Herbs bring out the fact that I needed such a Saviour, and yet would they not bring out the savour of the lamb itself?

W.L. It would bring the preciousness of the lamb and the savour of it into relief in contradistinction to the bitter herbs.

H.F. You spoke of the triumph of God. God is happy with a people delivered out of Egypt. There is to be no return to Egypt.

W.L. There can be no return to it. The sea came back again. The Egyptians were dead on the sea shore. In the hymn we sang there was a reference to the Spirit being with us throughout the night (no 288). In chapter 11 Paul speaks of "the night in which he was delivered up". We are in very dark conditions, and we break bread in the wilderness in the midst of these very conditions. We know that the Supper is the link between the wilderness and the land, but we actually break bread in the wilderness.

D.L.S. In chapter 10 he speaks too of idolatry. It is just what characterises the whole scene around us, religiously and in every other way: darkness, as you say.

W.L. What fellowship has light with darkness? (see 2 Cor 6: 14). All around are these night conditions. How morally dreadful they are! How physically dreadful they are! Think of the attempts being made in this country, which has been one of the last bastions of outward preservation of the Lord's day, to throw all that overboard: the night in which He was delivered up.

J.Sn. Is that an encouragement for us in days which are dark and difficult, morally and in every way? Would it remind us of the darkest time in the history of the race, that time when He was delivered up?

W.L. In one sense there never was a darker day than the time when Christ was crucified. Here it is "the night in which he was delivered up". That was the betrayal. We learn from the Psalms how the Lord felt that - "mine own familiar friend", Ps 41: 9.

J.Sn. However dark things get, you are reminded of a time when things were darker. That is practically a help to us as to how things are going through. Things were not finished because He was delivered up. Things have gone through from that point.

W.L. This reference is made in connection with what Paul received from glory. Paul had the presentation of the Supper distinctly from an ascended Christ. One thing we can be thankful to God for is that all through these centuries, through all the breakdown, the Supper in its purity and simplicity has been preserved to us.

J.S. To refer again to the night, the Lord said "this is your hour and the power of darkness", Luke 22: 53. Paul would have them get a moral understanding of what that was, so that they would understand what this hour would mean in a positive sense. Love's hour, is it not, the time of the Supper?

W.L. That is my exercise. What a lever to the soul of a person in whom there is a work of God: "This is my body, which is for you". Elsewhere it is "which is given for you", Luke 22: 19. Here it is for our appropriation.

D.L.S. Is the Supper then the key to the means by which God's thoughts are going through in a collective way? I was thinking of what you referred to in chapter 1, "the assembly of God". The Supper would link with that as a representation of the assembly, would it not?

W.L. The great thought of God is that the Lord's supper should be maintained, and everything in the economy of local assemblies (we break bread locally) revolves around and flows out of the Lord's supper.

J.B. Would the Spirit be jealous of conditions being secured in view of the Supper?

W.L. The Lord is in heaven and the Spirit is down here. He has served so long and so faithfully in view of the maintenance of these conditions. Our hearts should go out to the Spirit of God in thankfulness for the way in which things have been maintained.

W.S. "Which I delivered to you". This had happened previously but something had come in in between. Think of all Mr Taylor sen's ministry as to the Supper and the assembly and what has come in in between! The Lord would bring us back to the fulness of it.

R.G. Will you say something about remembrance corning in twice here? Remembrance is more than just the formality of partaking of the Supper, is it not?

W.L. We are not remembering failure when we come together at the Supper. "For remembrance of me"; it is Christ that is the great object.

J.M. The darker the night, the more the need for the remembrance. Any suggestion as to giving up the Supper is not according to the truth.

W.L. No, it is of the enemy. The references to the bright and morning Star, the Sun of righteousness arising with healing in His wings, come to mind, over against the "night in which he was delivered up". What a day it will be when it is no longer remembrance but the actuality of His presence!

 

GRANGEMOUTH

19 January 1974

 

 

 

Key to initials

J.B. J.Boyd Airdrie; A.A.B. A.A.Brown Grangemouth; R.J.C. R.J.Campbell Glasgow;
H.F. H.Fentiman Grangemouth; J.G. J.Gray Edinburgh; R.G. R.Gray Saltcoats;
J.H. J.Harthill Glasgow; W. L. W.Lamont Cumnock; D.M. D.Melvin Kilmarnock;
J.M. Jas.Munro Grangemouth T.M. T.Munro Grangemouth; R.S.R. R.S.Renton Edinburgh; D.L.S. D.L.Stewart Edinburgh; J.S. J.Spinks Grangemouth J.Sn. J.Strachan Dundee; W.S. W.Somerville Coatbridge