PAUL'S MINISTRY AND THE SERVICE OF GOD (6)

PAUL’S MINISTRY AND THE SERVICE OF GOD (6)

Ephesians 6:10 - 20; 1 Corinthians 12:28 - 31

JT It is thought wise to add the passage in 1 Corinthians, as indicating the variety of God’s operations in His service. In Ephesians it is on the high level; it is said in chapter 4, that Christ ascended up on high, and again, “But that he ascended, what is it but that he also descended into the lower parts of the earth? He that descended is the same who has also ascended up above all the heavens, that he might fill all things”. Ephesians 4:9,10. It is well that we should note the remarkable distinction between the account of the gifts in Ephesians 4 and in 1 Corinthians 12 where it is said that “God has set certain in the assembly”, 1 Corinthians 12:28, not alluding to the elevation whence they have come. It is in keeping with the ministry in Corinth, which is on a lower level, Apollos having to do with it. While he was at Corinth, Paul came into Ephesus on the high level (Acts 19:1), where the greatest work was to be accomplished through the gifts. It is a question, therefore, of what circumstances we are labouring in, whether it is on the low level, that which relates to the wilderness and all its vicissitudes and contrarieties, such as we see in the Corinthian epistles, or whether we are labouring on the level of Ephesus; according to what is said “the upper districts”. Acts 19:1. What God works above, or from above, must be understood as relating to the assembly in heavenly places, what goes on in heavenly places, or in relation to them. On the other hand, there is what we have to contend with, important in its own place, in assembly government.

ECM Would you say a word as to the point of the order in which the gifts are mentioned? In both Ephesians and Corinthians, the apostles are mentioned ^[p. 358] first.

JT It is first to be noted that the gifts in Ephesians 4 are persons, but the Corinthian reference is firstly to the position; they are set in the assembly; “first apostles, secondly prophets”, 1 Corinthians 12:28, a larger number, required on account of the variety of difficulties in the wilderness. In Ephesians it is said “he has given some apostles, and some prophets, and some evangelists, and some shepherds and teachers”. Ephesians 4:11. The more universal services are in mind in the upper regions, the persons involved being more in evidence, as personality has more to do with it. The order in 1 Corinthians is “first, apostles; secondly, prophets; thirdly, teachers”; 1 Corinthians 12:28; the gift of pastors being left out. “shepherds and teachers” Ephesians 4:11, are one gift in Ephesians. In Corinthians it is only teachers then miraculous powers; that is to say, Corinthians has the sign gifts in mind, but they are not mentioned in Ephesians. Therefore it is miraculous powers, gifts of healing, helps, and governments, and tongues; as if in the lower order of service there was the need of signs. The Corinthians were making too much of them, but undoubtedly they were needed in view of the position in Corinth.

JHT Is the rough work indicated in 1 Corinthians 16:6 where Paul says, “perhaps I will stay with you, or even winter with you”; and then he says, “I will not see you now in passing”, “But I remain in Ephesus until Pentecost. For a great door is opened to me and an effectual one”. 1 Corinthians 16:7 - 9. Is that the contrast?

JT I would say that. I think we can see in the facts relative to Corinth that the work was specially rough and hard; possibly calling our attention to the larger cities and centres of industrialism, and to the rough moral conditions therein. It was a terribly bad city, Corinth; hence the discipline that had to be resorted to in chapter 5, and what was indicated as further needed in the second epistle; the wickedness that was there, and the apostle unable to deal with it, because of the general state of the saints.

^[p. 359] Rem Evangelists are mentioned in Ephesians 4, but in 1 Corinthians 12 evangelists are left out.

JT Well, I would say that the conditions we have alluded to would perhaps preclude normal freedom for evangelical service. The unspiritual condition at Corinth did not warrant evangelical service. The background for evangelistic services requires a spiritual structure to stand behind them. Hence the incongruity of what is commonly called missionary work, because there is no background to support it. The so-called churches do not supply the background; they supply money, of course, but they do not supply the spiritual background that is needed for evangelical service among the heathen; the effect, therefore, is very meagre; the result of missionary work in Asia is very meagre indeed. The Spirit of God has withdrawn from it really, I would say, and is working among the saints themselves in view of recovery from declension.

PHH Do you see the background in Acts 2; the Spirit having come, and the preaching going out with that behind it?

JT Yes, I think the conditions, normal conditions were there; the saints were all together in one place as the Spirit came in, and hence Peter was free to set out the gospel as it should be set out, with the proper background to it.

HC Is the background seen in Acts 13?

JT Very good; that is just the connection. We are told first of the history of the assembly that was there. We are told previously in chapter 11 that Paul and Barnabas toiled for a year, and the remarkable result was that the assembly was formed in the place. Paul and Barnabas taught the crowd in the assembly, as the work proceeded, the crowd diminished and the assembly increased, so that the full idea of the assembly was reached there. Chapter 13 tells us that in the assembly that was there, the ministry, the service of God was ^[p. 360] carried on. This corresponds with what has been said, as to the background needed for such service as missionary work; the work was going on, and it is said that they ministered to the Lord and fasted and then the Spirit of God says “Separate me now Barnabas and Saul for the work to which I have called them. Then, having fasted and prayed, and having laid their hands on them, they let them go”. Acts 13:2,3 The Holy Spirit sent them forth, the assembly did not send them. In ordinary missionary circles, the churches, so-called, send men forth, but it is not according to God at all; to send forth in His work is the sole prerogative of the Spirit of God.

Ques Would you say why the way of more surpassing excellence is separated from the matter of gift in the end of 1 Corinthians 12?

JT I do not think it is separated from it, it is simply mentioned by itself, as an additional thing, a more excellent way, as if Paul would put gifts in the second place and love in the first place. The Corinthians were defective as to love, they were deficient in it, and therefore we have chapter 13 of the first epistle. It is to bring out the excellent way, “the way of more surpassing excellence”; 1 Corinthians 12:31 that is the way of God, really, which began with Paul’s service in the early chapters of the Acts. It is called “the way of God” Acts 18:26, in the instruction of Apollos, but as Paul came in, it was known as “the way”, meaning christianity and all that enters into christianity; it is the way of God, the way out of the world. That includes the idea, in the working out of things in the assembly, of the more excellent way of love.

Ques Would the divine thought be that love should be operative in the exercise of gift? Is that not why you get the gifts in chapter 12, and the exercise of them in chapter 14?

JT Well, if there was much of it, of love. I could not say very much as to that, but I am sure it was there, in principle, but the way of surpassing excellence is brought ^[p. 361] in in chapter 13. It is brought in in the end of chapter 12, but it really alludes to what follows in chapter 13, and it involves that we should covet the best gins; we should make selections, and weigh what we should use in the Lord’s service.

COB How would the present background affect evangelical work with us today?

JT Well, the truth is that there is great weakness, that it is a day of small things; this has been recognised among the saints from the outset of the so-called revival in which we have part. The weakness of the position is recognised, and it is in keeping with the Lord’s letter to Philadelphia. Philadelphia means brotherly love, and undoubtedly the Lord knew that, but He spoke of the position as weak; that is, “a little power”, Revelation 3:8, the strength was there, however, and loyalty to Christ, too, was there, but it was a little affair.

FPS What place has the local company in regard of the service of those having gift?

JT Well, I think it has a place. The Lord has helped us in recent times in setting up what are called care meetings, not simply meetings of elders, but care meetings. The brethren spend much time in these care meetings to allocate ways and means for brethren to move about in service, and, of course, it is not simply the ways and means materially but the ways and means prayerfully, so that the position becomes very practical as regards those who are serving, even in the little meetings, but however small, they should get together in prayer.

Ques Is there good background in John 20, where you have the breath of Christ before He sends them forth, and poor background in chapter 21, when Peter says, “I go to fish”; John 21:3; and they went with him?

JT That is a good contrast. We have already dwelt on that chapter, especially to point out what has been somewhat overlooked, but what enters into the truth in ^[p. 362] the chapter, as to the assembly. There is the message through Mary Magdalene, but what is in mind ultimately is the provision to remit sins. The Lord breathed into the disciples, which, of course, would be the greatest thought on the spiritual side, much greater than any physical means employed; the Lord’s breath should be behind all going forth. I mean, the breathing into the saints, the suggestion is very touching. He breathed into them, and said, “Receive the Holy Spirit”; John 20:22; so that the wherewithal spiritually would be there, in the right spirit, the Spirit of Christ, as the question of remission of sins or retention of sins was brought up. It is very suggestive, I think, and affecting too, that the evangelical side is immediately in question, when we have the high level of John 20.

FJF Would that be maintained in Acts 16 in Paul, when it is said, that “the Spirit of Jesus did not allow them”, Acts 16:7, to go to Bithynia?

JT Yes; showing that the Lord operates now levitically. In Mark He operates universally, saying “Go into all the world, and preach the glad tidings to all the creation”. Mark 16:15. The world is the sphere of the preaching, an adverse sphere, but the creation is not viewed as adverse, in itself it is of God, so that it is the sphere of the preaching. Then the Lord acts levitically, as well as universally, and as the Creator too, and so He forbids; “the Spirit of Jesus did not allow”, Acts 16:7, Paul to go to a certain place. Again, we have the man of Macedonia beckoning to him to come over to Macedonia and help there, and the apostle and those with him gathered that he should go there, and he did go there, but instead of the man of Macedonia he found a woman of Thyatira, whose heart the Lord opened to attend to the things spoken by Paul, showing that it is a question, not only of the actual preaching, but of the person through whom it is coming to us. Hence Paul is the one selected for the preaching among the gentiles.

^[p. 363] Ques Would the background also be seen in Matthew 13 in the seine net being likened to the kingdom of the heavens? They sat down and gathered the good fish into vessels.

JT I would say that. Remarkable intelligence is working behind the operations, the deliberation as to the fish. That would enter into the care meetings, as we have been saying, so that we know what is to be refused and what is to be retained, but the gospel of Mark is important for us now that we have spoken of missionary work. The widest sphere is indicated; that is to say, the creation. The preachers would be free, if there was nothing more to be considered, to go anywhere, but there is something more, there is the levitical control exercised by the Lord, so that a servant is not to go where he pleases, he is to be guided, he is to get his guidance from the Lord, and that ought to come down to the very smallest matters.

Ques Have we an instance of that in the gospel by Mark, when the Lord went up into the mountain and called whom He would that they might be with Him, and that He might send them forth to preach?

JT Quite so. The Lord made His own selection; sovereign selection is more apparent in Mark than in the other gospels. In Luke He prayed all night before the appointment of the apostles, but in Mark it is the Lord making His own selection, and He had in mind that they should be with Him, so that He might send them forth to preach; that is to say that He might exercise, I would think, His levitical function as to where they are to be sent.

AWGT Would you say how levitical control works practically?

JT Well, I would say, as regards the individual, it works out in seeking the Lord’s mind as to what he would do, and where he would go. He does not seek the assembly’s mind, nor is he dependent on their judgment ^[p. 364] as to where he should go, but he is dependent on their fellowship.

AR Would you say that one might be guided by a call? The man from Macedonia says, “Come over and help us”.

JT Well, it would be something to consider. In Acts 16, Paul says, “assuredly gathering”, Acts 16:10, and that would suggest the levitical part of the matter. The levitical part had already come in immediately before and the apostle would be affected by it, and the sequel as to Philippi would further remind the apostle of the wisdom of getting immediate guidance.

AEB In Acts 8 we have preaching of the word, and then the gospel preached to the Samaritans, then Philip as subject to control was caught away by the Spirit to go into the desert, and the Ethiopian is secured. I was wondering in connection with what you were saying as to missionary work, whether we do not see one of the best samples there.

JT Well, there is one thing you omitted, and it is important, to notice, that Philip had no commission, when he went down to Samaria. He preached and had success, but there was defectiveness in the preaching. Simon Magus was not detected by him, and Jerusalem had to send Peter and John in order that the converts should get the Holy Spirit. These are most important facts which enter into the question of evangelical service.

AEB I was thinking that we have to be content now to move about in an individual way, to secure individuals, rather than have great numbers in mind.

JT Well, what we are dealing with now are the great general principles governing the service of God, implying gift; some of the gifts being said to come down from heaven, the Lord having gone up there and sent them down from thence. The others are sent out by God from the assembly, and then we have come to Philip who was a deacon; he was an appointed deacon, not an evangelist,

^[p. 365] but he began to evangelise, and was successful as regards converts, but apparently lacking what characterised Abigail, discernment, a very important matter in those serving. He did not discern Simon, who was allowed to go on with him as though he were a convert, whereas he was not. Moreover, not only had Philip no commission to serve, but the Spirit of God did not even direct him; when the time came for direction, it is an angel that directs him, not the Holy Spirit.

Ques Did Philip develop into an evangelist, for he is spoken of in Acts 21 as Philip the evangelist?

JT Well, quite so, but he was not an evangelist when he started.

Ques Do you think there was a measure of independence then in his going down to Samaria?

JT Well, I should not like to say that, because evidently he was blessed of God. God is wonderfully gracious to those who are preaching, wonderfully considerate of us. At the same time He will not forget to remind us if there is any defect in our preaching, or in our methods, and that was how it turned out in his case, so that an angel directs him to go down to Gaza, which was desert. It was most commendable, and has often been commented upon that he left a good field, a good piece of work, and went to a desert to preach to one man, but it was only an angel that told him to do it. Of course, it was a great thing to be told at all, but still, the Holy Spirit told him the next time, and I would think it was because he did right the first time; when he is ordered to do a thing he knows how to do it as under orders, and therefore it is the Spirit of God that orders him the next time, and keeps to him until he is raptured, so that he is greatly honoured, and it is as having been raptured, that he is called an evangelist.

HFN What would be the position of Apollos in regard to this great thought of service? We have had the evangelist; how would Apollos come in then?

^[p. 366] JT Well, he was mighty in the scriptures, and evidently Aquila and Priscilla who heard him noticed it and took him to them, for it was clear that he needed to be more accurate than he was, which is often the case with those of us who serve; we are not accurate, and yet Apollos was of an accurate mind, an accurate kind of man. All he needed was to be told, and he would adjust himself. Aquila and Priscilla took him to them, I suppose quietly somewhere, and spoke in a suitable seemly way, and then he is commended by the brethren as having been adjusted by good judgment.

FJF Is it not also interesting that when Paul would have him go to Corinth, it says he was not so minded. Would that be the levitical control under the Lord, that he would not go unless he was sent?

JT Just so; I think Apollos was sensitive as to the whole position fearing that he might be made use of at Corinth against the apostle Paul. He would not put himself in that position; that is what I think is really meant, but still what comes out is that he was serving independently of the influence of other servants; he was not like Timotheus or Titus. He was sent out, he was from Alexandria, a disciple of John, and God had taken him up, I would say, independently of Paul, but as to the truth he soon fell into line with what was of God, and thus he would move with Paul, but as directly under the Lord in his own service, so that Paul recognises him as a fellow servant.

SMcC Would you say a word as to how the angel of the Lord, speaking to Philip, and the Spirit speaking to Philip, would work out today in relation to those that are like Philip?

JT Well, I suppose it would work out through the brethren. The brethren are available; of course, there are a good many now, thank God, and they are available. I believe, too, the care meetings are honoured of God in the way they are taking care of those who are serving,

^[p. 367] financially and spiritually, and I am sure that the Spirit of God would use them, to help anyone who sought guidance.

Ques Would you allow that the idea of the angel might connect with what was circumstantial, whereas the Spirit would be rather what was intuitive in the person as confirmed by the spiritual feelings of the brethren?

JT Yes, God uses circumstances, maybe governmental, or business circumstances, or the like; at the same time the angelic service is mentioned too specifically to fix it just that way, because they are ministering servants sent out for ministry, on account of those who shall be heirs of salvation.

TH I was wondering if the Lord in John’s gospel would be a model for us both in regard of the woman in John 4, and the man in John 9; restfulness marked His service in chapter 4, and then in chapter 9, “as he passed on, he saw a man blind from birth”. John 9:1. Would that be a model for us in regard to our evangelical service; the feature of restfulness and then being in touch with persons?

JT Yes, and we ought to add, that the remarks of the disciples were out of place. They would make out that something had happened governmentally to the man, but it was not a governmental matter. It was on a higher level, it was a question of the works of God, and the Lord was here in relation to all that, the works of God. Hence the man is a case selected by God to show His works, and the Lord is ready to do the service.

HFN What is the great object in the gifts in Ephesians 4? What are the servants aiming at? It says there “for the perfecting of the saints; with a view to the work of the ministry, with a view to the edifying of the body of Christ; until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ”. Hebrews 4:12,^[p. 368] 13.

JT Well, I am glad you bring all that up because what comes before me is that Ephesians directs our minds to the realm, the uncreated realm as we may call it, where God is wholly free. He is not forced to do anything, the whole position is free, so that He is ready to do things according to His wisdom. The Lord elected to go “up above all the heavens”, Ephesians 4:10, which is remarkable, and the gifts are given from there, as if God is doing things more on the principle of sovereignty and wisdom, the work is therefore perfectly done, and the result is in the assembly, not merely the conversion of souls. The assembly is to be there in the heavenlies, the evidence and testimony to the all-various wisdom of God, and she is formed now accordingly; whereas as we have already said as to Corinth, other things had to come out.

EAK Is there any significance in the quotation being from Psalm 68, in view of the peculiar setting of that Psalm, “Let God arise”? Psalm 68:1.

JT Well, there is; it shows that even then God had in mind the high level, that He would work from the standpoint of His counsels, and in entire freedom, working out a pattern of whatever He would please to do. God is free in His work in that sense, in that realm above.

EAK I was thinking of the invincibility of the movements of the ark, and does not that in principle enter into gift, that as having been given in that way from heaven, the power is in principle invincible?

JT Yes, the power of God would be with it. The psalm is wonderful in that sense, the variety of persons there, and the character of the work, and I think it is to bring out just what we are saying, the Ephesian level of things.

PHH When it says, “until we all arrive” Ephesians 4:13, at these various things is that what the service and the gifts have in view, or is that the intention from the divine side in selecting the gifts?

JT I think it is to bring out the quality of the work ^[p. 369] that is in mind there, sign gifts are omitted, it is to bring out the quality of the work in the epistle to the Ephesians. God has a free hand, He works from the standpoint of His counsels, not simply for relief in men as in ordinary evangelical service, but work which is according to pattern, and resultful according to pattern, all leading up to the assembly operating of itself; edifying itself in love. Things are much easier on that line, and things are all done on the principle of pattern, and therefore you get the results; they are seen in the brethren of Christ and the assembly itself, and the sons of God.

AJG So that the gifts themselves are to have the pattern in mind. Is that your thought?

JT Yes, just so.

AJG And really the end of their service finally is to make the assembly independent of gift, is it not?

JT Well, it works itself, edifying itself in love, which is a wonderful triumph that God has that; the point in the section that we read has that in mind. I believe the principle of that extended back to Moses. He was to go up alone in Exodus 24, although he was to take Joshua with him, but in principle he was going up alone. The priests and Aaron and the elders, the seventy elders were on a lower level; they met God, however, on that level, but they are not said to have gone up the mount. The mount was the place where God was, and where Moses was to be with God, and with the pattern in his hands. So that we have as a result the choice of Bezaleel and the other servant Aholiab; it brings out the freedom that God has in those cases, so that you have the tabernacle.

WH Why is the thought of apostles added in the foundation in Ephesians 2, whereas you have the other gifts in chapter 4?

JT Well, I suppose chapter 4 is to bring out the full thought that we are dealing with, not simply a question of authority and power in the apostles, but the whole ^[p. 370] range of gifts operating in the sense in which we have spoken, in the Ephesian sense. So that God has His own results, because the Ephesian line is for divine results; the Corinthian line is to meet difficulties, and to overcome them. So that others are needed, signs are needed and the like, and helps even are needed.

WH Is not the prophetic service stressed in Corinth in the epistle to the Corinthians?

JT I would say that. They are told to covet earnestly the best gifts, but rather that they should prophesy. That is what God has helped us in, I believe, in recent times, the principle of prophecy, in meeting conditions, even helps coming in, persons that we had thought little about sometimes come up and do the work unexpectedly.

Ques What should govern us in localities in regard of inviting gifts whether for ministering to the saints or preaching the gospel?

JT Well, I would say, that what we are saying would be a help if you have to invite someone, only I would add, consider the local ability there may be. Your inquiry has reference to holiday or weekend meetings, and as to such, what I remarked as to local or nearby ability should be well considered.

HFN Would you help us as to what we are to arrive at according to Ephesians 4? There is the full knowledge of the Son of God; the unity of the faith; the measure of stature of Christ, and the body edifying itself in love.

JT Well, we are to arrive at the full result of love in the assembly. That is to say, having in mind the assembly formed, not exactly as we have been speaking of it as the bride of Christ, but usable in divine service anywhere. We are to arrive at these things and therefore we are to eliminate all childishness, to be no longer babes. The ministry is to make men of us, and not only so, that the assembly itself may function, that is the great end, because what God has in mind about it is that the ^[p. 371] assembly shall function eternally, and it has to learn to function now.

Ques Does the choice of David from 1 Chronicles 23 onwards, indicate the free hand that God has in view of the full service under Solomon?

JT Well, I think another thing comes in there; that is the 24 courses, the wide range that David had in mind in his wisdom, because the wisdom of David enters into the success of Solomon. Solomon has wisdom too, but the 24 courses is to bring out not only the administrative side, but the love side. He begins with his own instruments, “the instruments which I made”, 1 Chronicles 23:5, he says, and then the 24 courses governing all the departments in the kingdom, show that David had wisdom from God in all he did. His kingdom was a departmental one; things were done departmentally, whatever work it might be, there would be a department governing it, and a head for that department. So that things were greatly expedited under his rule. Solomon, of course, knew that and no doubt enlarged on it, although there is less about the 24 courses under Solomon than there is under David. This is in view in the book of Revelation, I believe, in the place David has, the skill that he had, because Christ is said to be the root and offspring of David.

SMcC Would you say how you view the “fulness of the Christ” in Ephesians 4:13 as over against the “fulness of him who fills all in all” Ephesians 1:23 in the end of the first chapter?

JT Well, the first chapter is the greatest, working out from the apostle’s prayer for them, chapter 4 is working out from gift, and so we are told what the end in view is. Beginning with the ascension of Christ, and then the descent; that is to say that He went down, He went down to secure the results, not simply the power in heaven to furnish gifts, but He went down to secure everything. And hence it is said, “he that descended is the same who has also ascended up above all the heavens, that he might fill all things”. Ephesians 4:10. He had the filling of all things, as stated in ^[p. 372] the first chapter, in mind, at the start, but He now has the gifts in mind, as if entering into that, that He might fill all things. He is bringing the gifts out from such an elevation with a view to filling all things. They are to subserve the divine counsels really, and so “he has given some apostles and some prophets, and some evangelists, and some shepherds and teachers, for the perfecting of the saints”. Ephesians 4:11. The full result is, “the perfecting of the saints”, but something that operates or functions of itself in love. It is an eternal thought I would think worked out now already. So that we have some sense of what is going on in heaven, though we must wait to see it finally, but we can enter into things now in such services as the present meetings afford us. As speaking together the all-various wisdom of God comes out, feebly it may be, but still it comes out, as with one and another speaking by the Spirit we arrive at the truth; for as subject we arrive at the truth this way. These great results are all mentioned I believe, to show what comes out of love operating amongst the brethren, and especially gifts, and as I was saying, not to go too far afield, but to begin at home, and see what there is, and see whether it may not work out something that is needed.

AM Would Tychicus at the end of chapter 6 be a kind of pattern man labouring on this high level, “Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you”? Ephesians 6:21. In Colossians 4:8, Paul says, “whom I have sent to you for this very purpose, that he might know your state, and that he might encourage your hearts”.

JT Epaphras is a similar man in Colossians, one that would help the apostle by observation as to what was needed in the place. So here “Tychicus, the beloved brother and faithful minister in the Lord, will make known to you”. Ephesians 6:21. There is this communication in an orderly way between those who are served and those who serve, so that they know what is needed, what is being ^[p. 373] done. There is an allusion in Acts 11:22 that helps, I think, in this, that is “the ears of the assembly”; that is, the local brethren have ears and they advise those who are in the field, so to say, that in such and such a place something is needed. The care meeting helps in all that.

AH Would you say that all these gifts are coordinated in view of this great end?

JT Well, I think they are. There is the Prince of the princes of the Levites, and there is the Spirit of Jesus, who as already alluded to, did not suffer even the apostle to go to a certain place; that is, there is control. We get here, too, what has already been called attention to, these brothers who are the personnel of the service, both in Colosse and at Ephesus. They were in accord with Paul, suggesting to him, both here and at Colosse what was needed, especially at Colosse.

HFN Might we have a word in regard to the conflict?

JT The subject begins in verse 10, “For the rest, brethren, be strong in the Lord, and in the might of his strength. Put on the panoply of God, that ye may be able to stand against the artifices of the devil: because our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness, against spiritual power of wickedness in the heavenlies. For this reason take to you the panoply of God, that ye may be able to withstand in the evil day, and, having accomplished all things, to stand”. Ephesians 6:10 - 13. It might read, ‘having overcome all things’; it means to carry through and put in execution all that is purposed and called for, in spite of opposition. “Stand therefore, having girt about your loins with truth, and having put on the breast-plate of righteousness, and shod your feet with the preparation of the glad tidings of peace: besides all these things, having taken the shield of faith with which ye will be able to quench all the inflamed darts of the wicked one.

^[p. 374] Have also the helmet of salvation, and the sword of the Spirit, which is God’s word; praying at all seasons, with all prayer and supplication in the Spirit, and watching unto this very thing with all perseverance and supplication for all the saints; and for me in order that utterance may be given to me in the opening of my mouth to make known with boldness the mystery of the glad tidings, for which I am an ambassador bound with a chain”. Ephesians 6:14 - 20. We are to carry this through with us — “bound with a chain”; it is the time of imprisonment, but nevertheless, the time of Paul’s own perfecting in ministry, skill that he acquired, and the sympathies of love that he acquired too. It is for us to consider how the devil got into heavenly places, and when the heavenly warfare began, and how it is to finish, because it is to finish. Michael is to have to do with it finally, but the Lord Himself will have to do with it, as we learn in Revelation 19, when the beast and the false prophet will be taken, and cast alive into the lake of fire, showing the summary manner in which the conflict will end. Now it is a question of our struggling with it, and understanding that the devil has a place in heaven. That would work rather in connection with politics and the like, whereas the wilderness side is more in the wickedness that is current on the earth. These items of the conflict are given so that we might know what to use and when to use it, because there are different weapons involved, but the whole armour of God is needed. It refers to the way in which He has met evil. He restrains evil and keeps it down and ultimately overcomes it, it is a question of God.

Ques Do you mean that sometimes the conflict may be in public testimony and sometimes in prayer?

JT Just so, maybe in writing books like the “Irrationalism of Infidelity”, a great weapon in the hands of a great man, to meet much evil, but it is spiritual wickedness in the heavenlies, that is the sort of thing that is ^[p. 375] in mind largely.

JJT Why does he bring in the thought of “besides all these, having taken the shield of faith”, Ephesians 6:16, why the shield of faith so prominent?

JT You are covered, you are covered under all circumstances by that, you can take refuge there, it is a thing to learn how to use; how to take refuge in faith. And so the Lord says at a critical time, Have faith in God.

FJF God says to Abraham, “I am thy shield, thy exceeding great reward”, Genesis 15:1.

JT Just so. That is the first place where you get “the word of Jehovah” mentioned in the Scriptures; Jehovah says, “Fear not, Abram”, Genesis 15:1, but the idea of faith must come in, and it was there with Abraham, but he was not to fear. We have to learn not to be afraid of the enemy; but to meet him squarely, so to speak.

Ques Gideon sent the fainthearted back, did he not? Those that were fearful might damage others.

JT Yes, just so.

Ques In the last century was the conflict mostly ecclesiastical? Mr. Darby’s book, written against Newman, has been mentioned, but in this century the conflict seems very largely political, as though it is more the power of the beast appearing in political matters to crush the saints calling for much in the way of public faith and testimony against the evil.

JT Yes, and we come down to our own matters, when the saints of God, beginning with 1848 had a terrible conflict with their own brethren, resulting in what are now called Open Brethren; not that we wish to attack them now, but they were attacked then. They attacked the truth then, and a large proportion of the Collected Writings deal with that. Following on that was the attack on the truth of the sufferings of Christ. That had to be met. Following that the moral question, called the Ramsgate question; that had to be settled. All that happened in 35 years. And then in 1884 there were two ^[p. 376] issues, one in Reading and another in Montreal, and Plainfield. These two questions had to be met, and they were met. The Lord met them through one and another that He had qualified to do so, but in these we are reminded of the danger of allowing divisions and of the need to judge ourselves. There are a great many now in the field, in ministry, and there is a great danger of rivalry in it, and these divisions that I have mentioned largely arose from rivalry, especially the Ramsgate matter, and the Montreal matter. Then there was the Reading matter, smaller of course. There was also the Bexhill trouble, as we call it. Pardon me for using these names, but the brethren may as well know and carry these things before them, before the Lord — how the conflict has raged and how the brethren have had to suffer, and see how much might have been avoided, had skill and wisdom been used. It is now for us to profit by what has been experienced by earlier brethren, and to try and save ourselves from another division, that the Lord may spare us, so that there may be no wolf to scatter the brethren until we are taken to heaven.

AJG So would you say that the armour is a matter of subjective conditions which would prevent any element of untruth getting in amongst us?

JT Very good; any element of untruth getting in amongst us; how easily it may arise and spread as leaven amongst us, too. Certain things arising, in themselves small, but spreading because of influences brought to bear on them.

AWGT Would what you say be covered by the word “our struggle”? Ephesians 6:12. It might be almost said, “our one great struggle”.

JT Well, exactly. The word is “because our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness, against spiritual power of wickedness in the heavenlies”. Ephesians 6:12. What we are dealing with is largely spiritual.

^[p. 377] The Lord has saved the brethren, the younger men especially now, from actual combat, warfare, physical warfare, but we have to think of the spiritual warfare that is now in mind in this passage, and it says, “having accomplished all things, to stand. Stand therefore”. Ephesians 6:13,14. That is to say, do not give way. Stand firmly in right principles.

PL Is it to hold what we have already; the struggle is defensive?

JT Quite so.

JTJr Would Ephesians 4:1 - 4 be instructive for us in that sense? The apostle says, “walk”, “with all lowliness and meekness, with longsuffering, bearing with one another in love; using diligence to keep the unity of the Spirit in the uniting bond of peace”; Ephesians 4:1 - 3; using diligence to keep the unity of the Spirit.

JT These are the verses that govern the whole passage, indeed. They show how we keep ourselves; “with all lowliness and meekness, with long-suffering, bearing with one another in love; using diligence to keep the unity of the Spirit”; Ephesians 4:2,3 that is to say, to keep away things, to refuse things that would damage the unity. It was the first sorrow at Corinth which the apostle had to contend with, he had to deal with disunited conditions.

FJF There would be no rivalry, if we had the spirit of Paul in this epistle, regarding himself as “less than the least of all saints”. Ephesians 3:8.

JT Quite so.

JMcG Did the rivalry that existed between Saul and David afford opportunity for the Philistine element to get in, so that we read in the end, that “the shield of the mighty is vilely cast away, the shield of Saul, as not anointed with oil”? 2 Samuel 1:21.

JT That is solemnly instructive.