THE DEATH AND THE GLORY OF THE LORD

1 Corinthians 11: 23-26; 2 Corinthians 3: 17; 4: 4

J.M. I thought we might profitably occupy our time with an enquiry into the death of the Lord and the glory of the Lord. These are fundamental for the establishment of the saints in the truth. The death of the Lord is a very profound matter. It is set here in the environment of the greatest affection. The scripture read contemplates that the lovers of Christ would be announcing His death until He come, involving that there is among the saints an appreciation of His death. The first question would be as to whose death it is; it is the death of the Lord. It should profoundly affect us that the One who is designated here as the Lord has died. It would be well if we could be helped to ponder the death of such a Person and then to see the effect of it upon us so that the death of the Lord is entered into feelingly and affectionately. It shuts up a whole order of things here; it defines our territory, so to speak, very clearly. So there should be no doubt as to that side of things in the mind of any lover of Christ. Additionally it is the threshold into what is spiritual. The following chapters, 12 to 14 and even going into 15, begin to open up a great spiritual order of things. So that while on the one hand there is a closing up of a certain line of things with which we are all very familiar, and in which for most of our time we live, on the other hand we have the entrance into a great spiritual order of things about which we ought to know more than we do, because shortly we shall be transferred into that order and live there eternally.

I thought we might look too at the glory of the Lord: "we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory". We might enquire what the glory of the Lord means in this setting. It is that Person, the One who has died, but here it is the glory of the Lord. The result of looking on Him is that we are "transformed according to the same image from glory to glory". That brings out the great elevation into which we are brought and the result is that there is true spiritual ministry issuing through persons who are looking on the glory of the Lord. Paul goes on to say, "commending ourselves to every conscience of me n before God".

A.A.B. Would announcing the death of the Lord until He come keep His death freshly before us?

J.M. Yes, and the setting is of the greatest affection. Keeping it freshly before us is important, so that we never get stale or lack exercise. I think we can well seek to stir one another up as to the death of the Lord. I feel the need of it constantly. We are in a scene out of which He has died, and there is always the danger that what marks that scene might have its inroad into us. The death of the Lord is a very powerful exercise which, if rightly taken up, would help us to have a thorough judgment of the scene through which we pass and a thorough clearance from it in view of having our part with Him.

R.S.R. Would you say something about the apostle receiving this directly from the Lord.

J.M. What can be said as to that? It is apostolic. Whether we have had anything like that would be a question, but the idea of him receiving it directly from the Lord bears very much on what is in mind; that is, that it is absolutely untarnished and unaffected by anything that is here; and being received from the Lord would indicate that it carries authority with it. We need to be reminded of the authority that lies in the truth. It is not optional at all: it relates to the dominical rights of that blessed Person.

R.S.R. The Lord Jesus inaugurated the Supper with His own, and the fact that it is reiterated from the glory would indicate that it is to be perpetuated until He takes up His rights, we holding the ground for Him.

J.M. I think so. There is something very touching about Paul's reference to it. As you say, he received it distinctly from the Lord Himself; it is not exactly that he learned something from the others. Paul's presentation of the Supper is marked by a certain purity and a clearance from every environmental influence that might have come into the setting in other scriptures.

J.R. Would you say that the announcing of the death of the Lord is not exactly the purpose of our coming together for the Supper, but it goes along with it, and something is in depth in our souls? But we could not rightly remember the Lord without announcing His death and being those who are in keeping with it, do you think?

J.M. While the announcing clearly relates to the eating and drinking, it must be what is wrought in relation to the death of the Lord in the persons who are making the announcement.

J.R. Persons who are affected deeply by the fact that the Lord has died for them; that would have a bearing on our daily walk, would it not?

J.M. Yes. We do not want to get too much into the negative side of things, but in verse 20 of this chapter the apostle refers to the fact that what they were doing at Corinth was not partaking of the Lord's supper. That raises the whole question as to what place the death of the Lord has in the way of moral experience in us and how it is seen in a practical way in those who assemble together for the Lord's supper.

Jas.M. As well as mentioning the Lord, going on to speak of the Lord Jesus would imply the great affection you are speaking of. Is that intended to affect us?

J.M. Yes. It has been said that it is a double reference to affection. "For I received from the Lord" - that is the authoritative side - "... that the Lord Jesus, in the night in which he was delivered up" - that is the affectionate side. In the next chapter we are told that no one can say 'Lord Jesus' except in the power of the Spirit (see v 3). The mention of the Lord Jesus here is intended to release spiritual emotions in the saints; and all that is a very fitting environment in which the death of the Lord can really be appreciated.

J.R. Would the death of the Lord cover the whole dispensation until He comes?

J.M. I think it does. It shows a certain character that is to mark us over against the character of things in the world out of which He died. The whole dispensation is to be characterised by the showing forth or the announcing of the death of the Lord.

A.C.C-g. 'Our point of severance' (hymn 192). While, as you said, we do not want to be occupied by negatives, there is the power of that side of the truth which gives us to see what is involved in eating and drinking.

J.M. I think it is a necessary side of the truth, because the only way into the experience of Christianity is first to deal with that which is absolutely foreign to it; and as you say, the death of the Lord is the severance from one order of things in which we all have had our part, but then it is the way in to a totally different order of things which is of God.

A.C.C-g. What do you have in mind as to the title 'Lord'? What does that cover? It seems to be quite extensive. I was thinking of what the angel said to the woman in Matthew at the sepulchre: "Come, see the place where the Lord lay", chap 28: 6. It is not only 'your Lord', but 'the Lord', a universal, very comprehensive title.

J.M. It brings up His dominical rights, and they are exceedingly extensive. In the day to come, it says, no one will say 'Know the Lord' (see Jer.31: 34, A.V.). That indicates that this thought of the Lord will be seen very extensively in the world to come. But I believe the saints of this dispensation are morally in the good of the world to come, and it is a wonderful thing that there are persons here who are announcing the death of the Lord.

A.McB. Why is the announcing of the death of such a One so important?

J.M. Because we are in a scene where His death is refused and out of which He has died. What do you think?

A.McB. It is the death of such a Person, the death of the Lord.

J.M. It is His death. There is nothing, if I may use the expression, technical about it. For Him it was a very real matter. I think that the Spirit of God would work in persons like ourselves in view of securing a moral answer to that death. What was said just now is very much what is in mind - the announcing of the death of the Lord is what is seen in the persons themselves.

W.L. Is the inference that it is so evident that there are persons who are under a different kind of authority?

J.M. Yes, a totally different kind of authority, and the whole bent of their lives is in a totally different direction. The death of the Lord has been the point of severance and it is not only from the wicked world but it is from the whole order of things. As was said the idea of 'the Lord' is extensive, and the death of the Lord is our clearance from the extensive order of things that is actually here, but it gives us the threshold into a great spiritual order.

W.L. It is not an aimless, pointless kind of thing. It is with an object in view - "until he come". It is a deliberate thing, is it not?

J.M. I think it is; and it is the death of such a Person that finds a point of answer in our affections. So it is not something taken on in a legal kind of way but something answered to in the affections of the saints.

W.W. Did the Ethiopian eunuch come to this in principle in that there was no room for such a Person in this world, so that he said "Behold water; what hinders my being baptised?", Acts 8: 36?

J.M. I think that is exactly it. He was a man who knew what earthly glory was, he had a prominent place and would know what that world was, but he says 'here is water'. That arises from the evangelist telling him that His life was taken from the earth; so he said, Well, if that Man went that way what room is there here for me?

W.D. Do you think that the remembrance being attached to both the loaf and the cup would bring home to us the totality of the thing. Paul is unique in this, is he not?

J.M. Yes; there is no Jewish influence or anything of that kind in the way in which Paul presents it. This is really the presentation of the Supper from the standpoint of this dispensation. The remembrance being connected with both the loaf and the cup is to bring the whole point of it into our affections, so that there should be an answer in us to it.

W.D. The fact that His body was given and His blood shed would bring home to us the scope of what that death involves both in regard to expiation and in bringing to pass the purposes and counsels of God.

J.M. The whole range of it is there, and it is not presented in any sense by way of a demand. He is presented as having come in on His own side: "This is my body which is given for you", Luke 22: 19. Think of the wonder of that! The bearing of it is to come in upon us in the line of clearance of everything of the order that God has set aside, but then the opening up of the glorious order that is for God's pleasure.

J.M-r. Would this reference to the Lord's blood being shed give greater impact to His death, particularly in this setting? As to fact He died before His blood was shed. He hung on the tree, a dead Man one could say reverently, but then His blood was shed. God would bring home to us the impact of the reality of His death.

J.M. Divine resource meets every question, righteousness on the divine side has been so great. While the Supper does not exactly involve the side of suffering, nevertheless the impact of the Lord's death should come in upon us. The thought of the blood is a very affecting one and the need is to let the death of Christ have its way with us.

R.S.R. Mention is made here of "the night in which he was delivered up". The Lord Jesus might have been taken up solely with what lay immediately ahead, but do you think He looked right down the dispensation even to our day, that there would be loyal hearts?

J.M. "The night in which he was delivered up" is to make an appeal to our affections. That night morally is still with us. If I am a little slow of soul to appreciate the Lord Jesus I come to the night in which He was delivered up. Can any true lover really be cold in relation to such a presentation? What place then has the death of the Lord with me? The dominating thought in the first epistle to the Corinthians is the death of the Lord. It had to be because of the state that was there, and because they were making much of man. Therefore the death of the Lord would clear in our experience the whole system of the world out of our affections so that we might enter by the Spirit into the great spiritual order that God has in mind for us.

A.C.C-g. Would you say more as to its covering the whole period. That seems a very challenging matter. I was thinking of the seriousness of not eating and drinking, having no part therefore in what covers the whole period.

J.M. It is a sobering and sad thing that there are so many who are not eating and drinking. I think what we said at the beginning as to the authority of the Lord - "I received from the Lord, that which I also delivered to you" - bears on that. Alongside that is the place that that Person has in my affections. You wonder how a person could absent himself from the Supper, particularly over an extended period.

A.C.C-g. It appears to me that heaven would have the death of the Lord announced during the whole period. How important therefore that we proceed with the eating, otherwise we have no part in the announcing.

J.M. There is a testimonial bearing in the announcement. Whether there are persons there to see it or not is not the question. As you say, heaven would have it announced. That raises the question not only as to what that death means to me but how it is treasured in heaven, what it means to God.

J.N. Would the Lord appearing to Saul on the Damascus road have any bearing on this? The first thing Paul says is "Who art thou, Lord?" and the answer is "I am Jesus", Acts 9: 5. It is very appealing, is it not?

J.M. He would put in His claim upon Saul. "Who art thou, Lord?" shows that there is something working in Saul that is becoming subject to that Person; but He does not say 'I am the Lord', He says "I am Jesus, whom thou persecutest".

D.S. Would you say that Matthew's presentation, where it says that the veil of the temple was rent (see chap. 27: 51), would show the divine appreciation of the death of the Lord Jesus?

J.M. Yes; and if we go to the Old Testament and see the detail that entered into the old economy, how the blood was carried in before the mercy-seat for instance, we realise what an extensive matter the death of the Lord was. We need to carry all these impressions. Think how precious the death of the Lord is to God! It is the great opening up of the purpose of God. How else would that purpose be secured apart from such a One dying?

J.H. It has been said that this chapter belongs exclusively to the assembly's time. Would you say something as to the announcing of His death until He come. Would that effect something in us. Would there be development of assembly affection with us?

J.M. I think that is right; as the truth of it is allowed scope with us it will develop assembly affection. There will be persons here who will be concerned as to the Lord, and as to His dominical rights, and they will be concerned that such a One should come into His dominical rights.

W.D. Mary in John 20 was affected by the death of the Lord, was she not?

J.M. She was, and a wonderful message was given to her. We must allow the moral bearing of it to affect us. As knowing something of what is in oneself, we need to stress the moral bearing of the death of the Lord. Why are we where we are? I think we can well ask that question. And are we true in our moral exercises to the death of the Lord? The moral side of that is what is opened up to Mary.

W.D. Is it related to baptism at all?

J.M. That bears on what was said earlier as to the eunuch: "Behold water; what hinders my being baptised?" as if to say, If that is the way that such a One went, there is no alternative but for me to follow in affection. It is something very wonderful and powerful.

W.W. We are challenged as to what we are doing, in the little time that is left to us, as to the public acknowledgement of what is due to Christ, because the rapture could be today.

J.M. It is a public matter, public allegiance to Christ, and then the inward working of the death of the Lord. It is a very great matter that we allow the thing to work in our inwards, so that not only are we persons who are assembling together but assembling together as a testimony to the death of the Lord.

A.McB. Does this mean then the proving of ourselves? Has "let a man prove himself" (v 28) a wider bearing than perhaps we have been used to thinking.

J.M. I think it might have. Of course we want to encourage the saints. If there is anyone who is slow to remember the Lord, you would seek to encourage such in a priestly way, and you would appeal to such on the line of affection. Nevertheless there is this side, that we need to examine ourselves and see whether we are in keeping with the death of the Lord which we announce.

J.R. Does it not depend on how we partake of the Supper? You mentioned earlier the fact that the Corinthians were not eating of the Lord's supper, and the apostle goes on to speak of eating and drinking unworthily. "For as often as ye shall eat this bread, and drink the cup, ye announce the death of the Lord, until he come". It is a question of how we come to the Supper, is it not? of how we are affected.

J.M. Our walk and experience in the week that has past enters into our assembling for the Supper.

J.R. Many claim to partake of the Lord's supper but the proof would be the effect of the death of the Lord on our daily lives, whether we are faithful.

J.M. If there are two companies in any one place not in fellowship with one another, both purporting to partake of the Lord's supper, at least one of them is deluding itself. Therefore we need to be quite clear where we are. The object of these meetings today is not to shake the faith or the foundation of anyone, but let us be quite clear where we are and why we are here. Let us allow the truth to have its inward effect upon us so that we are here not only in a right position but as persons who are equal morally to the position that God has given to us.

J.R. Loyalty to the Lord would come into it.

J.M. Yes, and that is that I own His claims in affection over me. It defines a tremendous amount for us. There is no argument. It is not a question of what you or I may think, it is a question of the death of the Lord. That defines matters and defines them clearly.

A.C.C-g. You must come through chapter 10, do you think?

J.M. Yes, that is the way up to the Supper. Chapter 10 relates to the six days of the week. It is the fellowship of the Lord's death which is brought forward there. That raises much. What are my links with you, for instance? What are our links together? Is there anything in our links that might be out of accord with the death of the Lord? If there is it is questionable whether the Supper can be taken rightly.

R.S. In Luke the Lord says "With desire I have desired to eat this passover with you", chap 22: 15. Then in 1 Corinthians 5 it is "our passover, Christ, has been sacrificed" (v 7).

J.M. "Our passover" is the preliminary to the Supper and goes before the Supper in its moral exercise. The passover is a feeling matter. Therefore let us encourage one another to take up the truth. Do not let us be afraid of it. The truth will always search us. There is something wrong if we are not searched. Let us not be afraid of it for what lies behind it is the affections of such a One. If it means the termination of certain things here, it certainly means the opening up of a wondrous range of things on the other side of death.

J.McL. There is a remarkable passage in Matthew which, after listing incidents which took place in power after the Lord's death, finally says "and many bodies of the saints fallen asleep arose", chap 27: 52. They did not anticipate the resurrection of Jesus. The movement was after He rose. While saying "after his rising", the Spirit of God links the whole matter with the death of the Lord, does He not?

J.M. In a reading we can only touch briefly the range of things that come into the death of the Lord. It involves that that Person went into the grave, but it involves also that death had to give way to Him.

J.McL. Would that be a link with chapter 15, looking on to the works of power still to take place?

J.M. I think that is right. Chapter 12 opens up the truth of the body; chapter 13 is the great chapter of love; chapter 14 gives you the working of the body culminating in prophetic ministry; then chapter 15 is the actual resurrection. This comes into the second epistle in a similar way: "looking on the glory of the Lord" and the transformation; then in chapter 4 there is this treasure in earthen vessels, and "our outward man is consumed, yet the inward is renewed day by day" (v 16). But in chapter 5 you get the inward and outward in correspondence with each other.

J.M-r. Paul says in 1 Corinthians 2 that "the princes of this age... crucified the Lord of glory" (v 8).

J.M. I think that touches very much on this passage in 2 Corinthians 3. The Lord of glory was the One in whom divine glory was seen in testimony; but not only that, He is the One who is going to effect glory in persons like ourselves.

J.M-r. It makes it all the more awful, does it not? It was not just Jesus, or the Son of man; the One they crucified was actually the Lord of glory.

J.M. The thought of the Lord of glory is that He is the One who has brought glory into expression here. But that Person, the Lord, is also the One who effects glory in persons like you and me. That is something which we need to contemplate: "we all, looking on the glory of the Lord... are transformed".

R.S.R. The Lord Jesus and the Spirit of God are very closely connected at the end of chapter 3. Would you think that we need the power of the Spirit for "looking on the glory of the Lord"?

J.M. I think we do. I do not feel that I fully understand this passage: "even as by Lord Spirit". I understand that in the original language there is equal emphasis on both 'Lord' and 'Spirit'. Indeed I think Mr Darby says that it could be translated either, as 'the Lord is the Spirit' or 'the Spirit is the Lord’. I think that shows that while we speak of the Lord of glory as the One who is effecting glory in the saints, it must of necessity involve the service of the Spirit. Think of Him effecting glory in persons like ourselves!

A.A.B. We are able to look on that glory: "looking on the glory of the Lord". The Person is there, but it is the glory that is before us.

J.M. It is the glory of that Person. It is the Lord on God's side towards us; that is, He is bringing all that God is towards us to bear upon us and to be effective in us. I think that is very wonderful and elevating.

J.R. So that it would include the idea of the glory of the Mediator.

J.M. Without the Mediator divine glory would hardly be known.

J.R. There is a concentration of glory in the thought of the Lord in the position in which He is, dispenser of divine blessing, and so on.

J.M. It involves the position in which He is. There is the death of the Lord, but this is the glory of the Lord. It means that He has gone through death, that He is raised and glorified. But Peter puts it another way: “has... given him glory", 1 Pet 1: 21. That raises the mediatorial question and the effectuation of that in persons like ourselves. The idea in Peter of being given glory is that He is going to give effect to a system of glory that is for God's pleasure.

W.W. Is it bring out the greatness of the Person? There is a contrast between Moses and Jesus here. He has been made both Lord and Christ, which would be His official position, but Hebrews tells us that Moses was faithful in all God's house. The contrast is that Jesus is Son over God's house (see Heb 3: 6). We are impressed with the greatness of the Person.

J.M. Yes. Moses could not effect anything. The glory was there in Moses but he had to put a veil on his face because the people could not look on it, far less could they take it o n. But the point of the glory of the Lord is that He is effecting it in persons like ourselves. The glory that is there is going to be seen working out in testimony in persons like ourselves. That is chapter 4.

W.D. How do you relate it to experience?

J.M. That is always a test: we can sometimes get a little too theoretical about it. Do you not feel that as you come together at the Supper there are times when you have a distinct impression as to the presentation of the Lord in this connection as the One who brings all that God is in the way of affection, in the way of glory, into our spirits and hearts? The result is that you find that there is a change with you.

W.D. The Spirit would give a peculiar impression of it at the Supper, but you could hardly confine it to that.

J.M. I do not think you could, but the idea of "we all" would suggest that it is a collective experience. But, as you say, you could not confine it to the Supper. Nevertheless particularly in the cup there is a strong connection with the new covenant and with the idea of the Lord. It seems therefore to lend itself to a peculiar experience at the Supper. We are transformed from glory to glory, and that really elevates us so that we are above what is petty and the whole trend of things in this scene. So the saints are really glorified and we need to look on them as glorified.

H.F. Would you say something as to His face in this regard. Elsewhere you find the glory in His garments, for instance, but here it is His face. Is that an additional attractiveness, as well as a glory?

J.M. It is very beautifully set there - "in the face of Jesus Christ" (v 6). That bears on what has been said as to the mediatorial side. It is in the face of that blessed Man. What a face it is!

W.L. Transformation would have in mind a permanent result. In metamorphosis, as we know, the butterfly does not return to the cocoon stage.

J.M. I do not think there can be any return. In this section the inward is greater than the outward. I say that to the sisters. Do the young sisters understand that? What they have inwardly, that is by way of experience in this connection, is much greater than what there is outwardly. The outward man is going to perish; the inward is renewed from day to day. We see in chapter 5 that the inward is clothed in that which is absolutely suited to it. Let us get hold of this that we have something inwardly now that is infinitely greater than anything we may have outwardly, and that it is permanent.

W.L. The only thing that will bring it about is the glory of the Lord.

J.M. Therefore it seems to me that the apostle immediately runs into the question of his ministry and his exercise of "commending ourselves to every conscience of men before God". The point is that it is only the Lord Himself who can effect this in the saints.

J.R. Do you think the glory of the Lord is glory seen in a Man? That makes it so attractive to us, does it not?

J.M. It does, and the point has been made that it is in His face. I think that would make it doubly attractive.

J.R. Has it not been said that when "his face shone as the sun" (Matt 17: 2) that would be so in the world to come? Are we inside now to behold the glory of the Lord?

J.M. I think we ought to encourage one another to take these things up in exercise. As to the experience of it, what can we say? but let us just attract one another, that if we may be deficient in the experience we can be before the Spirit about it, and I am quite sure that He will give us the experience of it.

J.R. Do you think there is a moral order in what you have brought before us, the death of the Lord and the glory of the Lord? We have to be in the full acceptance of all that is meant by the death of the Lord to be free to be engaged with the glory of the Lord.

J.M. I think that. And the result of our being engaged with the glory of the Lord is transformation. I think that this is the way that God is effecting what is of Himself, and as far as I understand, there is no other way.

W.D. There is a definite link with the ministry, as you say, and it opens up the matter of experience. In 1929 in Barnet what was opened up in the ministry was the glory of the Lord.

J.M. It is a constant exercise in ministering as to where the ministry comes from. Is it the glory of the Lord? Is it really commending itself to every conscience of men before God? This afternoon what is being appealed to in the company of saints here? If we are not appealing to the consciences of the saints, if we are appealing to the intellect of the saints, not only will there be nothing achieved for God but there will be damage done to what is of God. True spiritual ministry proceeds from having experience of the glory of the Lord.

W.L. That is just what is brought out in the reference back to Isaiah 6 in John 12 "These things said Esaias because he saw his glory and spoke of him" (v 41).

J.M. I think that is it. In Isaiah 6 the Lord says "Whom shall I send?" (v 8) and Isaiah says Send. That was the origin of Isaiah's ministry, so that everything that he ministered came from that source. The intended result of that is that glory is produced in the saints. It is not that any man can produce it but it is a question of ministry coming in and God taking that on and effecting something inwardly in the saints for His own pleasure.

R.S. Would there be a close connection with the transfiguration in Luke where we have the two men "appearing in glory" (chap 9: 31), and they were speaking of something which must really underlie all we are speaking of - His departure.

J.M. I think they understood that if the divine end was to be secured it necessitated His departure. Let us get a sight, dear brethren, of the glory of the Lord. The death of the Lord would answer many questions among us; the glory of the Lord would answer many questions also. If you get a sense of that as Isaiah did - "he saw his glory" - then you can speak of Him. l would like to see some more of the glory of that Person.

W.W. Does that involve His present position, or would it be more extensive than that?

J.M. I think it involves His present position, but the glory of the Lord is a very extended idea. Mr Raven's ministry is possibly a little neglected; he emphasised the way in which divine love is given effect to. He connected the glory of the Lord with divine love. Let us not lose sight of that. It would involve His personal glory as well as what is seen in Him mediatorially.

A.C.C-g. He was great enough to make known God's love and to make it effective. We want to go into the testimony as effective persons.

J.M. I think that is the point of the glory of the Lord. It is not only that it has been brought out in Him but He makes it effective in persons like ourselves.

A.C.C-g. I suppose when the woman went to the men of the city in John 4 she was an effective person.

J.M. So she says "Come, see a man" (v 29). She was a woman who had had to do with men, but she was affected by that Man. I think this is the basis for spiritual ministry among us.

R.S.R. There would be shining with us according to verse 6 if we understood the glory of the Lord and the transformation.

J.M. Some shine more than others. It is a question of what is really shining out. It is not exactly that God has shone into our hearts (of course that must be so) but rather that the light is in there, shining in there, and therefore it is going to shine out. One need hardly say that Stephen was a beautiful example.

J.R. It seems that we can have as much of this looking on the glory of the Lord" as we are prepared to go in for. "With unveiled face": there is no restraint, no hindrance on His side.

J.M. And there is no hindrance on, he side of the Spirit. In verse 6 of chapter 3 it says the letter kills, but the Spirit quickens". I cannot effect anything, no one can effect anything, but the Spirit can effect things. God is working out in the hearts and souls of men what is for His own pleasure.

J.R. A brother not far from here, in the last days of his life was occupied with the glory of the Lord, and he certainly was transformed. But why wait until we reach that time?

J.M. It is a wonderful triumph that God has in these flesh and blood conditions in which we are, marked by death, the pressure of death on every hand, what the apostle can speak of here: "we have this treasure in earthen vessels, that the surpassingness of the power may be of God: and not from us".

 

GRANGEMOUTH

21 November 1981

 

 

Key to initials

A.A.B. A.A.Brown, Grangemouth; A.C.C-g. A.C.Craig, Airdrie; W.D. W.Dickson, Edinburgh; H.F. H.Fentiman, Grangemouth; J.H. J.Harthill, Glasgow; W.L. W.Lamont, Cumnock; A.McB. A.McBridge, Grangemouth; J.McL. J.Mclaren, Dundee;

J.M. J.Mitchell, Bexley; Jas.M. Jas.Munro, Grangemouth; J.M-r. J.Mather, Dundee;

J.N. J.Newberry, Hamilton; J.R. J.Renton, Edinburgh; R.S.R. R.S.Renton, Edinburgh; D.S. D.Steven, Glasgow; R.S. R.Swan, Edinburgh; W.W. W.Wallace, Hamilton

 

 

 

 

 

 

 

 

 

 

THE CHILDREN'S SKILLS

Most children today learn about the simpler skills of artistic work and handicraft, many of which are mentioned in the Scriptures. Thus from practices concerning things in the old creation we learn about the new. This new creation, within the believer, is not a change of the old nature but a fresh beginning of life affecting spirit, soul and body. Believing children should become aware of this as they grow up. It is remarkable that the artistic work of Solomon's splendid temple included half-open flowers like the beauty of developing life. These were on the walls within and without, on the main folding doors and on the doors of the most holy place. Also they were always seen together with cherubim and palm trees. How gracious that God's house should be marked by the presence of young life as well as of holy guardians and mature saints!

The work of the potter is a craft that is very instructive to the believer. There was a time in the history of God's earthly people when they fully realised - many of them at least - that they were as the clay in the hands of the Potter. They even said of Him "Thou art our Father", which is something we can all say too but with a much fuller understanding. It is He "who has made us fit" to be vessels to hold the joy of His purposes - and to pour out our praises to Him.

When the potter has selected a lump of clay for the 'piece' to be made, he dashes it against the potter's wheel to remove any air bubbles that would spoil it. Thus the apostle Paul, as an elect vessel, was made subject to a very severe discipline during his days in Damascus so as to remove that which would mar the work. The actual forming of the vessel by the potter, keeping the design always in view, is done by supporting it with one hand whilst the other skilfully fashions the responsive clay on the wheel. This potter's wheel, worked by the foot in Bible days, is much like the circumstances of the believer as he or she is in "the potter's house". Maybe certain touches of moisture or other special care need to be bestowed on the work, just as our heavenly Father knows how to temper our welfare according to His will. Paul as a new vessel was able to be filled with the Holy Spirit and then pour out the glad tidings of the Lord Jesus Christ, that "He is the Son of God". Are you, however small, a vessel fit for the Master's use?

 

J.C.Evershed