THE TESTIMONY AS OUR BOND

F. E. Raven

It appears to me a matter of importance that we should understand where we are in relation to all that is around us in Christendom, and why we are there. Many and different causes have operated to bring us where we are, some in the providence of God; but it is only poor work to be there without being able to give a reason for our continuing there. I hope to be able to throw a little light on this matter. The two epistles of Paul to Timothy have been often referred to as justification for our having taken a position outside of the great churches and systems which go to make up Christendom as a whole. And indeed it is a great mercy that these epistles have been given to us. Before touching on them I would refer to the position in which many of us are found, and to the reasons that have tended to bring us there. These may be summed up in one consideration, that is that the form

which things have assumed on every hand is a practical falsification of all that the words of the Lord and of the apostles lead us to expect. I am of course aware that I am assuming the right of every Christian to judge all that he finds by scripture. I might have said the responsibility. If the Spirit of God said “to the law and to the testimony, if they speak not according to this word it is because there is no light in them”, surely we are entitled to bring all things to the same test, and, if need be, to arrive at the same conclusion. I admit the gravity of this, and it ought not to be undertaken in any light spirit, for it may result in the disallowance of many things that are in a sense venerable, and that have held a great place in the minds of many children of God.

What I observe in all around is that the forms into which Christianity has been moulded are not at all according to the mind of God as far as that mind has been made known to us; and more, that scripture gives us a very different estimate from that entertained by men of what Christianity would eventuate in. That which in the eyes of men may appear fair and suitable, may in the eye of God be confusion. The main justification for the forms around is that they are suited to the world as it is now. It can hardly be contended that these forms existed at the outset, but things in the world have greatly changed, and hence the order that existed at the beginning is said to be hardly suited to the changed world. It will be seen that this line of argument assumes that Christianity was intended as a religion for the world, and hence has to be adapted to the changes that take place in the constitution of the world. Now all the scripture writers give us the idea that what was established by apostolic care at the beginning would in the hands of men be corrupted, and they hold out no hope of reparation. The apostle Paul gives us the figure of a great house with vessels in it of every kind, and puts on a man the obligation to purge himself from vessels to dishonour if he would be a vessel meet for the Master’s use. So too in the second epistle to the

Thessalonians, he shows what had already come in within the limits of professing Christianity, and in what it would eventuate. The apostasy is brought into view. John speaks of its being the last time, and that already there were many antichrists. In the beginning of the Revelation, under the addresses to the seven churches in Asia, he pictures the defection of the church, and so far from there being any hope of amendment, all is succeeded by the judgments that precede the kingdom. Peter in his second epistle pictures the unrighteousness that would be brought in by heretical teachers, and how false principles would work; he too holds out no hope of amendment; there remains nothing but the certainty of the kingdom.

Jude shows us the working of apostasy, and sees nothing in view but the coming of the Lord with ten thousands of His saints. The testimony of all the writers is concurrent. It will be evident that this view is diametrically opposed to that entertained by the apologists and ministers of the great systems around. They see not ruin or decay, but would rejoice in the place which Christianity has gained in the estimation of men. And yet this is very unreal.

Disguised underneath a respect for what has had a great place in the world, and is still useful in a worldly sense, is a profound scepticism as to all that is propounded in scripture. And this is intelligible, for the mind of man cannot compass the manner of the intervention of God to overthrow all that held in bondage the conscience and mind of man. But the point at which I arrive is this, that if there is this divergence of view, I am entitled to accept the view presented in scripture, and to come to the conclusion that things around do not answer to the mind of God, and therefore have no claim upon me. Hence I am justified in standing apart from them. At the same time I would do this in all humility, aware that many Christians are still to be found in these associations.

I come now to the epistles to Timothy, to see the light which they afford as to the course which the Christian should take. The point in the two epistles is

evidently different. In the first the object of the apostle in writing is that the servant may know how a man should behave himself in the house of God. In the second the point is that the servant should not be ashamed of the testimony of our Lord. I gather from this the great importance of our being in the first place imbued with a true view of the house of God, so that we may have a standard by which to judge of all around; and having and applying this, and feeling our obligation to a place of separation, that we should find the special bond that can hold us together under such circumstances. I believe that this is to be found in the testimony of our Lord. If we take our idea of the house of God from the first epistle we shall be bound to confess our inability to find anything that answers to it around. We see in it the saints in their priestly place making prayer and supplication with thanksgiving for all men, for kings and all that are in authority. To do this they must be in a place of moral superiority to all for which they supplicate, whatever this may take in. Then we see men and women relatively in their proper place, the men marked by praying, lifting up holy hands, and the women unnoticeable in modest adornment. It all speaks of moral comeliness. Then there is the care by elders and deacons for the souls and bodies of the believers; and amid such a state of things the voice of the Spirit is heard. Where can this be found in the din and confusion of Christendom. We are compelled to acknowledge that all is ruin. Hence it is that we are confirmed in the place of separation that we have taken. But nothing can be more important than that in that place we should have our minds permeated with true thoughts of what God intended to be the character of His house. And it is to be remembered that the Spirit of God abides here.

But having taken the place of separation, it is important to see that in the darkest and most difficult time there is a bond of surpassing interest that will hold us together, not leading us to form a sect, but holding us in agreement of mind so that we can walk together. For

certainly two cannot walk together except they be agreed. I believe that this agreement is to be found in the testimony; we have been accustomed to use this word testimony with more or less vagueness. I would desire to give more definiteness to it in our minds. I believe that testimony is always of that which God intends to display. I think it is a principle in the ways of God, that He displays nothing until He has given testimony of it. This is seen in the prophets. Now what God is going to display is comprehended in one word, and that is Christ.

Hence Christ is the testimony. In riding into Jerusalem on an ass, and a colt the foal of an ass, the Lord gave testimony to Himself as Zion’s King, and He will be displayed in that way. He has now ascended far above all heavens that He may fill all things, and He is to be displayed in that way. The Spirit has brought tidings of Him as there, and this is the testimony.

Probably every epistle presents Christ in some light in which He is going to be displayed, and the sum of all gives us the completeness of Christ. The point for us now is that we should be strengthened with all might in the inner man that we may have the Christ dwelling in our hearts by faith, so that we may be morally in the testimony. This word covers the gospel and everything. The testimony is not the interest simply of preachers, it is the bond of all saints, and especially in a day when Christianity has assumed the form of a vast pretentious system in the world. We need to be rigidly apart from all that is around, and to be intelligent in every light in which Christ will be displayed. Then it is that there will be real power in the setting forth of the glad tidings of the Christ. The gospel is the interest of all, though all may not be qualified to publish it; and it is the glad tidings of that which is to be displayed.

In making known to us our calling, God has brought to light the extent of His purpose in Christ Jesus, and what marks the One in whom all that purpose is effectuated is that He has annulled death, and brought life and incorruptibility to light. In the light and power

of this, Christ will be manifested. “By man came death, by man also came the resurrection of the dead. For as in Adam all die, so in Christ will all be made alive”. The last Adam is a quickening Spirit. He has acquired this place in regard to men by redemption, and will be manifested according to the glory of it. Meanwhile it is the moment of testimony, and therefore of the grace of God, and as we have seen, the testimony is Christ. May God grant that we may be led into greater appreciation of Him, and so into moral accord with Him. “As is the heavenly, such are the heavenly”.

(Vol. 2, pp.105–110)