THE MEASURING REED
[p. 181] THE MEASURING REED
Inasmuch as the book of Revelation is written for the assembly directly, it is a book that should command the careful attention of every Christian, and whilst its main parts have reference to a coming day on the earth, its moral teaching is intended for the seven assemblies, that is, for the assembly viewed as it is historically in this world. The moral teaching in the book is for us. Indeed, the book begins with the assembly as one may say, the seven assemblies, and it ends with the assembly, so that it is quite obvious that the Lord had the assembly in view. In fact, John was to write down what he saw and send it to the seven assemblies which were in Asia. It is clear, therefore, that he had in mind that we should be instructed as to what is coming, and that, at the same time, we should get the benefit of the moral teaching which the book contains. So I ventured to read these verses, because they set before us the fact that there is a divine estimate made of what may exist for God at any given time.
Now, in the addresses to the seven assemblies we have the comforting word, “I know”, addressed to each assembly. How comforting for those who love the Lord, that He knows. He knows. It is a serious matter, surely, for those who may be in the paths of sin; it is solemn that He knows, for He is presented as having eyes as a flame of fire. It is solemn for those who may, in any way, be serving their own wills; but, on the other hand, for those who love Him, it is most comforting that He says, “I know”. Whatever others may think or say, He knows. To my mind, it is extremely comforting, that the Lord is cognisant of all that love would do in these days, and, in saying that, one has in mind many who may [p. 182] be very obscure, and yet in them is found love’s activity.
If we refer to the tabernacle position for a moment, there are the pegs, very insignificant parts, and yet all-important parts. It may be a bed-ridden person who loves the Lord and is carrying the interests of the Lord in her heart in prayer. She is holding things in that way, although the enemy may be endeavouring to disrupt and to destroy. There is no greater service, beloved, than prayer. In the great assembly gospel, that is Matthew, the Lord says, “enter into thy chamber and having shut the door, pray to thy Father who is in secret”, Matthew 6:6. There is no publicity there, but there is effectiveness of service. So that, as I remarked, many are in extreme obscurity, but love’s activities are there, and the Lord says, “I know”. He would say, ‘I know that things would have gone were it not for you’. It is, as it were, the tent peg holding down the tabernacle. And so, in many other relations; dear brethren, whatever it is that may be classified under the heading of love’s works, love’s activities, the Lord knows.
In Revelation 11, it is said, “Rise and measure”, which is a very pronounced way of indicating that an account is being taken of what exists. In referring to measurements, one is reminded of many sections of the word, and would for a moment refer to Exodus, comparing it with the first book of Kings and the prophet Ezekiel. These are the sections of the word, as far as one can recall, that speak about measurements, and, before dwelling on this passage, I wanted to point out that the measurements of the tabernacle are extremely simple as compared with the measurements of Solomon’s temple, and, again, the measurements of Solomon’s temple are comparatively simple as compared with the measurements of Ezekiel’s temple, and, for the obvious reason that Exodus is typically Christianity. It is what comes [p. 183] under the eye publicly. Christianity began with great simplicity; the measurements were easily, so to speak, taken in. What we find is that Christendom has given up that simplicity. It has gone in for conspicuousness, for architecture, for art in its varied forms. Christianity, the public Christianity of today, has taken on the garb of the world. Now, Christianity began with simplicity, and so the book of Exodus presents that. It is a tent; it is not called a palace. Psalm 78 says, “he built his sanctuary like the heights, like the earth which he hath founded for ever”. That was not the tabernacle. The tabernacle was not a palace; it was a tent. And so He told David, that since He had taken the people out of the land of Egypt, He had dwelt in a tent and in a tabernacle; 2 Samuel 6: 7.
I want you, dear brethren, to take it in, that the divine thought in Christianity is that of outward simplicity. The Lord says to His own, “Fear not, little flock!” He had no other thought than that. A little flock, exposed to the opposition, the derision, and scorn of the world; but the little flock is not to fear. When it becomes large and outwardly self-sustaining, then there is good reason to fear, but whilst it retains simplicity, outward littleness, unpretentiousness, there is nothing to fear, for the Lord will defend and protect it. In the Acts we read that Saul ravaged the assembly; he entered into houses and dragged men and women and hailed them to prison and to death. But then, in the next chapter, it says, “Saul, breathing out threatenings and slaughter against the disciples of the Lord”, Acts 9:1. However few and defenceless the disciples were outwardly, they were the Lord’s, and who can contend successfully with Him. No one ! And so Saul was levelled to the ground; the Lord in His grace intercepted him. If we accept outward littleness, we come under the wing of the Lord, and every opposer goes down. It [p. 184] is as sure as anything can be that everyone who lifts up his hand against the disciples of the Lord will come down. Who has ever resisted Him and prospered? He could not. As it is said, “Are we stronger than he?” 1 Corinthians 10:22 Such is Exodus. It indicates Christianity as God set it up in this world; that which, although inwardly it had what was intrinsically precious, bespeaking Christ in the Ark, and all that was of God in the different pieces of furniture inside, outwardly was very insignificant. It could be taken down and moved at any moment. So that is our position, dear brethren, in that respect. It is well to have that before us, lest we might be building up something in this world. Our position is as if we were about to depart on the morrow. It is a moveable position. Directly the cloud moves the tabernacle moves. And what may be the next move? Translation! Think of that! Think of the magnitude of what is possible on the morrow! Are you ready to depart? There is no thought in the soul of being anything publicly; you may have to leave it at any moment. If we look at those buildings in this city, at the Cathedral, is there any thought in that of a readiness to depart? It is built like the palaces of the world, to remain. The idea of Christianity is denied in these things. The idea in it is readiness to depart at any moment. It may be the Lord will take us through dissolution, through death, but in that case it is the same. “If this tabernacle house be dissolved”, 2 Corinthians 4:18. This tabernacle house! Think of embellishing that which has so soon to be dissolved. We have a building from God; and that leads me now to speak about Kings.
In the first book of Kings it is not the thought of Christianity as it was set up in this world in its outward appearance, for there is dignity. Do we understand, dear brethren, what we are called to? What [p. 185] opens out is the faith sphere, and from that point of view everything is what is seen in Christ in heaven. It is not Christ as seen in the gospels in His humiliation here, it is Christ as exalted; and hence the apostle says, “I know a man in Christ”, 2 Corinthians 12:2. The second epistle to the Corinthians builds up what I am remarking on. In chapter 5 he says, “we henceforth know no one according to flesh; but if even we have known Christ according to flesh, yet now we know him thus no longer. So if any one be in Christ, there is a new creation”. Yes, Christ is the beginning of the creation. And it says, “All things are of God”. Think of entering, dear brethren, into a region where all things are of God. And then he says in the next reference in chapter 12, “I know a man in Christ”. At the end of chapter 11 there is the tabernacle idea; he is let down by the wall in a basket. He is in keeping with the tabernacle, that which is outwardly insignificant, and then the very next statement is “I know a man in Christ”. He moves, as it were, into the environment of first Kings, a man in Christ. What are the measurements there? What are the materials there? Solomon used cedar and olive wood. He used that which spoke of dignity in man and of the Spirit of God; dignity in man and the power of the Spirit.
By the Spirit all pervading
Hosts unnumbered round the Lamb. (14:5)
That is what we see in Solomon’s structure. It is the vastness and dignity of it.
Now, when we come to Ezekiel, chapter 40, we have no material at all mentioned, except in a very small detail. Wood is mentioned simply, without specifying the kind of wood. But, if there be no materials and no builder mentioned, which is so, what we find is a great variety of measurements, and the prophet is taken in the visions of God and brought [p. 186] into the land of Israel. That is a very delightful reference, the land of Israel. He was set, it says, upon a very high mountain by which was as the frame of a city on the south. He was taken there and a man with the appearance of brass meets him with a line of flax in his hand and a measuring reed, and he stood in the gate. We are to notice these things, dear brethren. He measures the gate, he measures the court, and he measures the porches. In fact the variety of measurements is most striking, and why? It is to show what is of God, what God brings in. “All things are of God”, 2 Corinthians 5:18. In the heavenly city you have just one street mentioned, but you find in Ezekiel’s description a variety of courts and gates, and then he says, “the glory of the God of Israel came from the way of the east”, Ezekiel 43:2 and He says, “this is the place where I will dwell”. Think of the prospect of being in those courts. As the Lord says, “In my Father’s house are many abodes”. If you look at Ezekiel’s description, you will be struck with the number of chambers and cells. There are places for individual exercise, and meditation and joy. Then you go out into the broad walk that encircles the house. We shall meet each other there, dear brethren.
Such is what you find in these measurements, but when we come to a passage like this that I have read in Revelation we are brought down to our own moment, to our own time. And it becomes very exercising, because, as you will observe, the prophet is the measurer and he is given a reed which was like unto a staff; that is how the word may be translated. I need not remind many here that the idea in a staff is support. The idea in a rod is generally authority. Now, it is not measurement by authority, as I apprehend it, but by experience. As you will notice, he says, “there was given to me a reed like a staff, saying, Rise, and measure the temple of God”. There are two ideas here. The angel represents God,
[p. 187] but John represents the brethren. These two things are ever present. God would have things measured, but He would have them measured by one who is sympathetic. John was a brother and companion in tribulation, and his measuring reed is like a staff. If he measures, he will recall his own experience. If I take account of you as a worshipper, dear brother, it must be according to that, and yet I cannot have anything less in my soul than divine requirements. That is very sobering. Hence, if one is to do anything, or to take account of the Lord’s people, he begins with himself. Let him think soberly, as it is said, so as to be wise. What has your experience with God been? What are your qualifications to measure the people of God; to take account of them?
The apostle Paul spoke about having a measure. He says, “the measure which the God of measure has apportioned us”, 2 Corinthians 10:13. What was the extent of it? “A measure”, he says, “to reach even unto you”. That was a great measure. It reached unto the Corinthians, and he was qualified to take account of the Corinthians. He says, “though ye have ten thousand instructors in Christ, yet have ye not many fathers”. Hence, the measurement that one might take of the saints is commensurate, and must be only commensurate, with his own measure. And yet there are divine requirements which we must never lower. You may say to me, well, what about yourself? I say, what about that cherubim on the wall? I did not put it there. I am quite conscious as to myself, as to the poverty of my spiritual state, but I must respect that cherubim on the wall, for it is divine. God has put it there; I have not put it there. And there can be no reduction, no lowering of that standard. Alas! my measure does not reach to it. The qualification of an elder was intended to reach to it. If we have no elders now, it is because there is a great discrepancy between the most [p. 188] advanced and the cherubim. The cherubim must not be lowered; it stands on the wall. As it was in the tabernacle, so it was in Solomon’s temple. The cherubim represented the authority of God, and that must never be lowered.
Well, John had the staff in his hand, and how he would measure the temple! It says, “measure the temple of God”. One can see John going into the house. Everyone who has the Holy Spirit is part of the temple of God. So if I take account of you it must be according to my measure, but at the same time I must have respect to the cherubim. The staff reminds me of my measure. How much have I acquired in my soul by divine support? You know there is a great deal of experience, dear brethren, that is of no moral value; we do not make any headway through it. It is when we lean on God through the experience that we gain. Hence we see in Canticles, “Who is this that cometh up from the wilderness leaning upon her beloved?” Song of Songs 8:5 That is how we come up out of the wilderness. The experience that leads to leaning on Christ is the only experience that counts.
“In the desert God shall teach thee,
What the God that thou hast found”.
What thou hast found!
“Patient, gracious, powerful, holy,
All His grace shall there abound”. (76:6)
Hence we have in Scripture the record of the doings of Israel from the banks of the Red Sea to the banks of the Jordan. How much there was that was of no value! How much there is in my history and in yours that is of no moral value. We are not leaning on God in it. So that in the end of the wilderness what is emphasised is what God hath wrought! What God has wrought remains. It is the only thing of value. And so if we look at the measuring [p. 189] reed like unto a staff, it refers to what God has wrought in the soul through all that wilderness experience. Thus we have to be very sober in taking account of the Lord’s people, and whilst recognising that Christ is the measure for God, and nothing less than Christ, at the same time we are very sober in regard of our own measure.
And then it says, “measure ... the altar”. How much do we give up for Christ? One often thinks of what the Lord said, when he saw the crowds, “If any man come to me and hate not his father and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross and come after me, cannot be my disciple”, Luke 14: 26, 27. The altar here is, I believe, the aggregate of the surrender that the saints make, but it is well for each one to take account of his own altar, and one cannot measure the altar which speaks of what the saints surrender unless one surrenders himself.
Then John was to take account of the worshippers, to measure them. I wonder, now, if one of us were obligated to take account of the saints as they are at worship, how we would go about it. Measure the worshippers, “those that worship therein”, those who recognise the temple of God and the altar of God. In speaking of worshippers, I would remark that God looks for something of what is living from us. I have often remarked that if we take the Episcopalian system, and take a service for any given day, of the year, and compare it with the service 300 years ago, it is just the same. Now, what does that speak of? It speaks of stagnancy. It is an acknowledgement of the fact that there has been no movement, there has been nothing living, that the Holy Spirit has been inactive in that system during all these years. The Holy Spirit has been active, if not there. He has been active elsewhere, thank God! And what I [p. 190] wanted to point out, dear brethren, is that we should see to it that worship is by the Spirit of God. The Old Testament provides in the Psalms, the instrumentality for the worship of God’s people under the old Covenant, but the New Testament does not provide a psalter for us, nor a hymn-book. Although we may have the best hymn-book there is, it is not divinely inspired, and therefore we cannot limit the Holy Spirit to any hymn-book. We want to make room for the Holy Spirit in our worship. The apostle says, “we are the circumcision, who worship by the Spirit of God and boast in Christ Jesus, and do not trust in flesh”, Philippians 3:3. One may say, ‘There is the staff; there is the measure. We worship by the Spirit of God’.
Now, if the Lord is pleased to take account of us at the present time, what does He find? What does He find when we come together for worship? I say, come together for worship. There ought to be times in which the saints are formally together to worship God. He looks into our hearts. So we have in Hebrews 10, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus ... . Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water”. That is what God looks for. He wants us to draw near. But how? “By a new and living way”. I am speaking thus because of the tendency one observes in oneself, and generally to drop into what is formal in our worship. It may be by the employment of the most spiritual hymns in the book; and yet it is just the same as it was a year ago, or five years ago. That does not present the idea of new and living. Things are to be on that principle if we are to say to God, a new way and a living way. Let no one tell me that a cathedral or a choir is a new way. That way is thousands of years old. The new [p. 191] way is by the Spirit, and that remains. Let us see to it that we are not in the limitations of that which is words merely, however precious or however spiritual, yet not divine, not inspired. The Holy Spirit in us is commensurate with Christ in heaven, and Christianity has no limits. It cannot be set in moulds. It is a living thing.
So the worshippers are measured. What does the measurer bring out? This passage does not say. The point is that we are measured. When we come to specific measurements, when specific measurements are given, it is when the thing is complete. The heavenly city is seen coming down from God out of heaven, “having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal”. And now, mark! the measuring reed is golden. It is not the staff. And the measurements are given, and they are in every way according to Christ. For the moment it is not that. It is a question of God finding something, however small, and that it is the real thing. That is, our worship is new, it is fresh, and it is living. God delights in that. Nothing formal in itself can answer to the heart of God, who is the living God, and who is a Spirit. And He is to be worshipped in a living and a spiritual way.
May God bless the word!