Reading 2—Lord’s day afternoon
A.J.G. This chapter is very important for us. The history of the assembly is referred to in chapter 2, and of course in this chapter as well. Chapter 2 touches on the public history, the deviation from what the assembly had been under Paul’s ministry and what she had now become; and what we see in Rome is what is presented in Thyatira. In Thyatira, we reach what is marked as “the depths of Satan”. Of course, it is possible in the Spirit to know by contrast the depths of God. But Thyatira shows us the deepest depth to which the assembly publicly has fallen. Sardis shows us the result of the Reformation. We are now publicly in what Sardis represents. Philadelphia and Laodicea develop what comes out in Sardis. That is why chapter 3 is very important for us. What comes out in Sardis is that the Lord is concerned that they should reach completion. He had to say sorrowfully, “I have not found thy works complete before my God”. This shows us what the Lord is seeking: completion in regard to the assembly, completion not only in view of the truth, but also in the works being in accordance with the truth. This brings out what our exercises should lead us to. First of all, there is a full understanding of the things of the blessed God which have been opened up to us, then a full answer in works being in accordance with it. It is significant that, in the letter to Sardis, the Lord presents Himself as the One that has the seven Spirits of God; He also has the seven stars.
A.W. Why does He omit His right hand? In chapter 1 it says, “in his right hand seven stars”; but here it just says He that has them.
A.J.G. In the time of Ephesus, the Lord could acknowledge the seven assemblies, and He holds them safe in His right hand. But decline has now come in, and the breakdown is incurable. That is why the Lord does not say any more that He holds them in His right hand. On the other hand, He still says that He has them as if He would tell the overcomer, ‘You need not give up the local thought that comes into expression in the local assemblies’.
A.d.M. You have said that a collective recovery would take place, that would lead to completion. Could you say something about completion with the individual?
A.J.G. We have the answer to this in Colossians 1: 28 where it says, “admonishing every man, and teaching every man, in all wisdom, to the end that we may present every man perfect in Christ”. That shows Paul’s ministry remained, he wanted to present every man perfect in Christ. Christ was the pattern in all the apostle’s ministry. But the collective thought of completion we find in Ephesus in chapter 4: 13. This is, as I understand, the collective thought, which can only be worked out in the assembly as a whole. I believe this question of completion is very important for us. It is important that in the letter to Sardis the Lord Jesus presents Himself as the one that has the seven Spirits of God.
Ques. What is the meaning of the seven Spirits of God?
A.J.G. Complete power in the Spirit; that corresponds to every condition, and He is at the disposal of every local company.
E.E.P. Is it important to see that this section precedes the section where the works are mentioned?
A.J.G. It is most striking that the Lord speaks in these two chapters so much of works (doings). If the truth that we maintain is not expressed in works pleasing to God, then it is not of much value. Thus we read in the beginning of the Acts: “all things which Jesus began both to do and to teach”. The doing to a certain extent preceded the teaching. He began both to do and to teach, in view of it continuing in the assembly. Thus we read in Ephesians: “having been created in Christ Jesus for good works, which God has before prepared that we should walk in them”, chap 2: 10.
F.Sh. The Lord says in John 10: “If I do not the works of my Father, believe me not”. The works should be a testimony to the person, a testimony in those that were about.
A.J.G. Yes, that is important. Here the Lord says as well, “I have not found thy works complete before my God”. It is significant to see how often the thought of Christ’s God comes in in this chapter. It also refers, I think, to the great jealousy there is in the Lord’s heart, or the great zeal that God looks for in view of completion.
A.L.B. What do you think about the works of local assemblies?
A.J.G. The works would be what we do and how we do them. It says in the beginning as to the first believers that they were honoured by the people, Acts 5: 13.
F.M. Do we find something of this in James?
A.J.G. Faith should be confirmed by its works. Is that your thought?
F.M. Yes.
A.J.G. James was a practical man; and so he held the truth in a balanced way.
W.M. In Antioch the disciples were first called Christians.
A.J.G. Doubtless it came to light through what was seen in them.
E.B. Is it not serious, in spite of a lot of works that the judgment is still “thou art dead”?
A.J.G. That is most important. The Lord writes to Thyatira that they made a lot of their works and yet in this system were the depths of Satan. The Lord writes in the letter to Thyatira (chap 2: 26): “he that overcomes and he that keeps unto the end my works”. The works of Christ were not done by Him in view of drawing attention to Himself, but rather they were done to call attention to the Father. That is why we read in Luke's gospel that the people glorified God on account of what Jesus did, Luke 7: 16.
E.E.P. Is it then right to say that there should be a certain correspondence between what the Lord did down here, and what we are doing here?
A.J.G. Yes, that is right. That is the bearing of Ephesians 2 where it says, “having been created in Christ Jesus for good works, which God has before prepared that we should walk in them”. It says, “God has before prepared”. This preparation was seen in the pathway of the Lord Jesus down here. We see in the end of John’s gospel, that if all the things were written that Jesus did, not even the world would contain the books written. But the assembly can apprehend it, and it will be displayed in the heavenly city.
A.d.M. Could you say something about the difference between the Lord’s cry on the cross, “It is finished”, and the completion of His works relating to the testimony?
A.J.G. What the Lord completed there was the revelation of God, and through the work of redemption He cleared everything that was in the way. It was finished. Previously He said that He had completed the work that God had given Him to do. The Lord always works in view of moving forward. It says at the end of Mark that He was “taken up into heaven, and sat at the right hand of God. And they going forth … the Lord working with them”, Mark 16: 19, 20.
A.Sch. The character of the life of Christ should be seen in the assembly.
A.J.G. That is the intention. And the Spirit we have received is the Spirit of life in Christ Jesus. I understand that He keeps us in living touch with Christ, in order that our movements are under the influence of Christ in taking character from Him.
P.v.d.B. Do you not think we should understand deliverance more in a practical way?
A.J.G. Yes, that is right. What do you have in mind asking the question?
P.v.d.B. The joy of the life in Christ Jesus through the Spirit is so little known, because so little of deliverance is known.
A.J.G. That is very true. But it is important that each one of us must go through the exercises of Romans 7, in order to come to the liberty and power in Romans 8, where God Himself in the person of the Spirit is known as our Deliverer.
F.Sh. Are Daniel and his three friends a presentation of the works in an appropriate way?
A.J.G. Yes, in that they rejected what Babylon was building up.
E.B. When the work of God is livingly before us, do we then strengthen what is about to die?
A.J.G. Yes, that is right. That is why the salutation by the seven Spirits is emphasised. I think it is always important to see the Lord having completion in mind. We should always have this in mind. He wanted to find all thy “works complete before my God”.
E.E.P. Is it not interesting to see as it says here that we should be complete in the works of His God: all the divine Persons are active here, as the Lord says: “my Father worketh hitherto and I work”, and in another scripture it says, “all this operates the one and the same Spirit”?
A.J.G. You mean that the Father, the Son and the Holy Spirit all labour in view of reaching completion with us? But here the Lord is looking out for what already is completed in the believer. We all think what is in the believer is precious as it is wrought by God. Yet the Lord expects completion of His works in the believers, in us.
Ques. Does this leave us with a great responsibility to fill out locally? Would that be right?
A.J.G. Yes, the assembly is the continuation of Christ. The present time is characterised by Christ in glory and the Spirit is down here in the vessel of the assembly. Everything of Christ that was pleasing to God will be continued in the assembly.
Ques. Are the works related to the testimony down here?
A.J.G. It all refers to the testimony.
P.v.d.B. Would John have this in mind, when he says: “as he is, so are we in this world”?
A.J.G. It is important to see that it does not say as He was, but rather as He is. It says: “as he is, we also are in this world”, 1 John 4: 17. It describes our position in unchangeable favour.
E.O. Would the apostle Paul have this in mind when he says in 2 Timothy 1: 13: “Have an outline of sound words, which words thou hast heard of me, in faith and love which are in Christ Jesus”?
A.J.G. It refers to the teaching in that connection, an outline of sound words in faith and love, but in Sardis, we find what is about to die and should be kept alive by us: it is what marks the religious confession around us. Then the assembly in Philadelphia is brought in, an assembly of which it could be said that the signs of completion were seen.
F.Sh. Does “thy crown” have anything to do with completion?
A.J.G. It says, “hold fast what thou hast, that no one take thy crown”. The crown speaks of holding fast every feature of the truth.
A.L.B. It is not a crown of a king, but a crown of victory that has completed everything.
A.J.G. I believe we will be crowned with what we have enjoyed. What marked Paul in his pathway was he went forward in righteousness, in spite of what might come. That is why he says, “Henceforth the crown of righteousness is laid up for me, which the Lord the righteous judge, will render to me that day” 2 Tim 4: 8. In Smyrna we have saints that were prepared to die rather than giving up the truth. That is why the Lord tells them, “I will give to him the crown of life”.
H.R. Does such a one have in mind Revelation 3: 3 “Remember therefore how thou hast received and heard, and keep it and repent”?
A.J.G. Yes, I believe Philadelphia is really the overcomer out of Sardis. He is also the result from a new work. The Lord says, “I have set before thee an opened door … because thou hast a little power, and hast kept my word, and hast not denied my name”. In the movement that began with our brother Mr Darby and those associated with him, the Holy Spirit was recognised in His self-sufficiency. In the recognition that the assembly has a Head in glory and that the Spirit is here, they left everything belonging to man. They were fully cast upon the Lord and the Spirit. And that I think is the little power. That is why the Lord has opened for us a door, which no one can shut, as if He wants to say, only on this ground could you reach perfection.
Ques. Would the Philadelphian position be taken by one that recognises that the Lord has the seven Spirits and the seven stars; and so He is the One that has full control of everything?
A.J.G. Yes, that is right. The opened door that is at our disposal brings us to the next thought before us, that we should keep His word. That is a living thought. When the Lord came to Bethany, Mary sat down at His feet and listened to His words. If He had come a week later, Mary would again have sat down to listen to His words. But the Lord would not have said the same things He had said the week before. He would have said something fresh. That is I think what it is to “keep my word”; we have an ear that is open to hear what the Lord would say at any time, in view of following it.
J.A.H. Why does it say, “how thou hast received and heard”—receiving it comes first?
A.J.G. I believe we must receive it first. We have nothing we have not received. “What hast thou”, Paul says, “which thou hast not received?”, 1 Cor 4: 7. It is important that this attitude should be maintained in our minds. The Lord gives as we are prepared to receive. Then we must hear; not only to receive it but take it in also in a real way into our spirits and our hearts.
Rem. It says how thou hast received it.
A.J.G. That relates to the great power of God that was active in the Reformation. It was not any human movement, but rather an irresistible work of God.
A.L.B. There was not the strength to maintain it, but in Philadelphia it says, “and has kept my word”.
A.J.G. “Thou hast kept my word, and not denied my name”. I believe the word is most important. The Lord says, “If any one love me, he will keep my word”, John 14: 23. Before this He had spoken of His commandments. “He that has my commandments and keeps them, he it is that loves me”, v 21. But it is a question if we keep the character of His word.
E.E.P. Can we say, in connection with what we had yesterday, that the position of a bondman would be maintained in this way?
A.J.G. Yes, that is right.
A.Sch. Thus, in spite of the breakdown, God has a perfect work on earth in Philadelphia.
A.J.G. It is most encouraging to see this. It is a question for us whether we have a part in it or not.
W.O. Do we have this in John 17: 6: “they have kept my word”?
A.J.G. Yes, the word of the Father.
P.v.d.B. Does this include Paul’s ministry?
A.J.G. Yes, but it also relates to what comes to us presently, what the Lord would say at any time. Further on He says, “thou hast kept the word of my patience”. We will always be put through tests of patience: here we would be put to the test if we are patient to hear what the Lord is saying. When we keep the word of His patience, and hold on to it, then the Lord will see to it that we will receive something new. That will always mark the ministry He gives. I believe we can see how important it is to hold on to this if we will really reach completion.
A.L.B. It is important to see the Greek word ‘logos’ for “word” and not ‘rhema’, which is only the word that is expressed; but ‘logos’ includes the person behind it who speaks?
A.J.G. Yes, it is more the expression of His thoughts.
A.L.B. So it is something that always progresses.
Ques. What is the service of the angels in this recovery?
A.J.G. They are “sent out for service on account of those who shall inherit salvation”, Heb 1: 14. What is needed for the formation in the truth, that is what the angels can do. When a government rises up that is not good for the testimony, then the Lord might send an angel, which can bring about a total change.
W.J.G. Is that not a great encouragement for the assembly at the present time?
A.J.G. Yes, that is right.
E.E.P. Is there a connection between what is reached here in perfection and those who are perfect, as Paul says in 1 Corinthians 2: 6: “we speak wisdom among the perfect”?
A.J.G. Paul sometimes uses the expression perfection, even when he does not have completion in its proper sense in mind. When he says, “we speak wisdom among the perfect”, then he is speaking to grown up believers in Christianity. That would be those that in a definite way have learnt to judge the flesh and give room to the Spirit. But such must still go on learning.
A.W. Maybe Paul was thinking of the Ephesians as he wrote 1 Corinthians from Ephesus: “we speak wisdom among the perfect”?
A.d.M. How important it is that we should give room to the Spirit in view of completion. I was thinking of both doors: one is shut and the other is open. Room is given to the Spirit by the first; and by the second the Spirit is grieved. Is that right?
A.J.G. Do you mean both doors of which it says, I have set before thee an open door, which no one can shut; and He can shut and no one can open?
A.d.M. I meant the second door in Revelation 3: 20: “Behold, I stand at the door and am knocking; if any one hears my voice and open the door, I will come in unto him and sup with him, and he with me”.
A.J.G. What you refer to as to Laodicea is certainly very serious, because Laodicea is right next to Philadelphia. It is the state of things where everything was an imitation, but no reality was there.
P.v.d.B. Would the door in Philadelphia be our side of privilege and the door in Laodicea be the responsible side?
A.J.G. Yes, Laodicea is our side, but Philadelphia is more the Lord's side. He says: “I have set before thee an open door”. That would be for those that had these features.
A.d.M. I thought how easy it is to grieve the Spirit, so that He cannot bring us to completion.
A.J.G. It is very important that we go along with each movement that the Spirit brings forth in freshness.
F.Sh. Would the last movement be what we have had in recent years, that the Spirit in a personal way should be given greater room?
A.J.G. I believe what has been before the Lord was that we should reach completion. Thus we see at the end of the book that the Spirit and bride are together.
F.Sh. Does it not demand humility from us and admonition, when the Lord brings in fresh and new ministry?
A.J.G. Yes, that is always the case. When you contemplate a river for example, it does not always flow straight, but rather turns, flowing over obstacles and rocks. It flows its way, but not always straight. What hinders must be set aside, in order that the Spirit might flow freely. The Spirit in this book is likened to a river.
F.Sh. Many of us must acknowledge that we have allowed things, which have taken the Spirit’s place.
A.J.G. Yes.
Rem. God will therefore emerge as a Victor at the end.
A.J.G. Yes, but it is very important that we are with Him at the end. No saint will be missed in glory, but it is very important that we remain in the testimony until the end.
Rem. That is why the overcomer is mentioned here?
A.J.G. The testimony calls for overcomers through the whole time. It says in Revelation 21: 7, “He that overcomes shall inherit these things”, as if the Lord would say that all that is written in Revelation is said to the overcomer.
Ques. Has what you have said in connection with completion its application to the service of God? We do not only speak to the Spirit in worship, but in view of completion we come to God as God?
A.J.G. I believe this is very important. Thus we find the Lord enlightens the overcomer in Philadelphia with the thoughts of Christ’s God. He says: “He that overcomes, him will I make a pillar in the temple of my God”. That is not just the temple of God, but rather “the temple of my God”. Christ speaks as Man, and He strives in view of reaching a full answer to God. He says further on; “and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven, from my God, and my new name”.
A.d.M. When you speak of the temple of God, you mean this is on earth?
A.J.G. Yes, the temple of God in the present time is the assembly. The thought of the temple in Revelation is the immediate presence of God. It is not here the general thought of the temple seen in the building, but rather the dwelling of God, the sanctuary. The holiest is maybe included, though the sanctuary is really meant.
A.d.M. Would the exercise of this be found in 2 Corinthians 6: 14-16? We are the temple of God. “And what agreement has God's temple with idols? For ye are the living God’s temple; according as God has said, and I will dwell among them; and walk among them; and I will be their God, and they shall be to me a people”.
A.J.G. Then comes the admonition: “Wherefore come out from the midst of them, and be separated, saith the Lord, and touch not what is unclean, and I will receive you”. The overcomer in Philadelphia shines fully in accordance with the temple of God.
J.A.H. Would the word of the Lord be intended to bring us there?
A.J.G. Yes, that is right. That means that the thought of man is altogether set aside. The only light that shines there is the light in the Spirit.
M.v.R. Is this seen in verse 12, in “the name of my God, and the name of the city of my God, and my new name”; what is written to them, showing that completion is reached?
A.J.G. In verse 12 we have the thought that completion is reached. It says, “him will I make a pillar in the temple of my God, and he shall go no more at all out”. It is a final position that is taken. God is fully known, and man is in a mutual connection with Him. There, the Lord has written on the persons the Name of His God. The Lord seeks to bring us there in the assembly service, in order that the Name of God should be fully known. This can be seen in how we take part in the assembly.
F.Sh. That is why the overcomer is adjusted as to manners and habits which he formerly practised.
A.J.G. The truth always involves adjustment. The thought that He wants to write upon the overcomer is very important. This simply shows that the truth is not only found in scripture. It can now also be seen in persons. If we had been with Paul or John or Peter in the meeting, and heard them worship, then you would have seen persons on whom the Name of Christ’s God was written, they were marked by liberty and intelligence.
E.E.P. Would such be, “our letter, known and read by all men”, 2 Cor 3: 2?
A.J.G. Yes, a letter of Christ, written by the Spirit of the living God.
Rem. This should set our spirits in liberty, that our worship is not only directed to the Father but also to God.
A.J.G. That is how it should be. We read about the Lord in John 13; He knew He came out from God and was going to God. This thought, “my God”, that the Lord expresses here, indicates that the Lord Jesus had this in His heart, that God, His God, should receive a full answer.
Ques. Does this show that the people of God should be free to do this?
A.J.G. Yes, it seems to be in accordance with what the Lord says at lastly to Mary, “My God and your God”, John 20: 17.
W.T. Paul sought to bring the Hebrews to this in chapter 12: 22-23, “ye have come to mount Zion; and to the city of the living God, heavenly Jerusalem; and to myriads of angels, the universal gathering; and to the assembly of the firstborn who are registered in heaven; and to God judge of all; and to the Spirits of just men”.
A.J.G. Paul gives a full description of what we come to in Christianity, the city of the living God is also mentioned.
E.E.P. Would you say this is a matter of faith?
A.J.G. Yes, in Christianity all is a faith matter; it also considers us as to our spiritual state. Faith and spiritual understanding are both important features today.
E.E.P. Can we say the believer does not need to be concerned about how he is going to reach this, because the Spirit gives details as to it in verse 12, the way in which we will reach it?
A.J.G. It is all open for the overcomer. It is important to overcome everything which is referred to in the letters to the assemblies.
W.M. In the worship of God, we often say, ‘our God and Father’, but the Lord Jesus keeps them apart and says either “God” or “Father”.
A.J.G. Well now, we know God as Father, we know Christ’s Father as our Father, we are brought into these relationships in love, in order that we might be fully in liberty in the presence of God. In the enjoyment of this position, we do not only appreciate the Father in His supremacy, but we also appreciate the Son as the Mediator; we rejoice also in the Spirit and His powerful support, as He gives us for example understanding, as He animates our affections. Thus we are in the presence of the whole Godhead, of the Father, the Son and the Holy Spirit, in wonderful unity of love. The Father in the supremacy of love represents God in this dispensation, and the Son and the Spirit present more subordinate affection. Thus, we have a full presentation of how God is love. This calls for worship. Then we see that God is greater than the dispensation which He has established. As created beings, we are of course limited to this dispensation, and in this dispensation, God shines out in all His preciousness. Being greater than the dispensation calls for worship.
E.E.P. In verse 12, three names are referred to; “the name of my God; and the name of the city of my God … and my new name”. Is my new name something new, something of the mystery on the Lord’s day, when we are in Spirit and can understand something of it?
A.J.G. My new name refers, as far as I understand it, to the light in which Christ is known now, that is for us as Christians in this dispensation, and not as He was known or will be known in other dispensations. It is a definite glory that belongs to Christ that only the assembly knows. Thus, the Lord says that we shall behold His glory that the Father had given Him: “for thou lovedst me before the foundation of the world”, John 17: 24. It is a special possession that belongs to the assembly.
A.d.M. God changed the name of Abram to Abraham; is this something similar here?
A.J.G. No, this is not a change of the name. We can understand the Lord has names that are not peculiar to Christianity. “Christ” is not peculiar for Christianity, it is the same word as “Messiah” for the Jews, but this name is specially enlarged upon through Paul in Christianity. “Son of man” is not a name for Christianity, or even “Son of God”; we have these in Psalm 2. But there are also names given especially for Christianity. That is what I would think “my new name” would be. I believe that would specially be those that are near Christ on whom He can write “my new name”.
A.W. It says, “taken us into favour in the Beloved” in Ephesians 1 and we have been purchased “with the blood of His own”, Acts 20: 28; these are all special names of Christ that He writes on us.
A.J.G. Yes, all this would be included. I believe John 17: 24 gives us the great thought of this: “Father, as to those whom thou hast given me, I desire that where I am they also may be with me, that they may behold my glory which thou hast given me, for thou lovedst me before the foundation of the world”.
K.H. Does this remind us of Philippians where it says, He has been given a Name that is over every other Name, chap 2: 9?
A.J.G. That would be more a public matter.
J.A.H. In the designation “the new Jerusalem”, the city speaks of administration.
A.J.G. Yes, that is right. The new Jerusalem gives the thought of administration. It is a vessel displaying God, His influence.
Rem. We have already come into this administration.
A.J.G. We only have if we have made it our own.
W.T. He writes to the assembly in Pergamos: “To him that overcomes, to him will I give ... a white stone, and on the stone a new name written, which no one knows but he that receives it”.
A.J.G. What is your thought?
W.T. In chapter 2, it says a new name is written on the stone; here it says that He writes His new name. There is a difference.
A.J.G. The new name in Pergamos is given to the overcomer, and no one knows it apart from him who got it. That shows that a personal link exists between the overcomer and the Lord Jesus. The name that the Lord gives to the overcomer provides the connection which the Lord maintains with him.
A.d.M. We all have new names, but the overcomer in Philadelphia has the Lord’s new name. When we are asked by the authorities about our name, we often do not know what to say.
A.J.G. We do not need to be engaged with that. Even Paul says that the way he was in was named as a sect, Acts 24: 14. We cannot stop people giving us a name and calling us a sect. But we ourselves do not profess it.
Rem. John writes, “I have overcome the world” (John 16: 33), and he writes as well, “ye have overcome the wicked one”, 1 John 2: 13. We should do this as well.
A.J.G. That is right. We do not have anything if we have not overcome. It says: “He that is begotten of God keeps himself and the wicked one does not touch him”, 1 John 5: 18.
Ques. Is the new Jerusalem here any connection with Galatians 4: it says, “but the Jerusalem above is free”?
A.J.G. That expression marks the liberty which the spiritual assembly has got, that Jerusalem above is our mother.
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